This presentation explores how two powerful Māori models of wellbeing—Maramataka and Te Wheke—can be woven into everyday life as living, Indigenous frameworks for health, care, and connection. At a time when many are seeking more holistic, culturally grounded approaches to wellbeing, these models offer relational, rhythmic, and spiritually aligned pathways for individuals, whānau, and communities.

Participants will be introduced to Maramataka, the traditional Māori lunar calendar, which maps the energy of each day according to the moon’s phases. This system guides decision-making, rest, productivity, and community engagement in alignment with the natural world. Alongside this, the presentation will explore Te Wheke, a holistic model developed by Dr. Rangimarie Rose Pere. Represented as an octopus, Te Wheke symbolises the many interconnected dimensions of wellbeing—spirituality, the mind, emotional expression, whānau, uniqueness, life force, ancestral connection, and physical health—held together by the central body of the whānau.

By bringing these two models together, the session demonstrates how Indigenous knowledge systems can guide daily practices of wellbeing, not as abstract concepts but as deeply practical tools. Attendees will gain insight into how moon phases can inform planning and self-care, while also using the tentacles of Te Wheke as a wellbeing check-in tool. The presentation includes visual aids, reflective activities, and adaptable resources that support application across personal, workplace, and community contexts.

Whether used for individual healing, professional practice, or collective wellbeing strategies, these models centre mātauranga Māori as a living, relevant source of strength. This session invites participants to reflect on their own rhythms, deepen their connection with te taiao (the natural world), and engage with Indigenous knowledge not as a supplement, but as a primary source of wellness and care.

What if the key to improving diabetes care for Māori and Pasifika women isn’t found solely in clinical guidelines, but in the stories they tell? Māori and Pasifika women navigating diabetes are not just patients managing a clinical condition; they are storytellers, knowledge keepers, and agents of change. In Queensland, a transformative journey began with the Pasifika Women’s Diabetes Wellness Program (PWDWP), co-designed with Māori and Pasifika communities in Queensland (QLD) to improve the health and wellbeing of our women living with type 2 diabetes. At the core of this program was the co-creation and production of digital Talanoa (dialogue-based storytelling using digital platforms), capturing the lived experiences of our women, amplifying their voices, preserving cultural wisdom, and fostering collective health empowerment.

Over 24 weeks, the PWDWP documented the personal journeys of five Māori and Pasifika women from diverse cultural backgrounds. Talanoa, a central element of this approach, helped to break down the cultural shame and stigma often associated with diabetes. The digital storytelling co-creation process fostered a cultural space (vā) that encouraged women to embrace their relational wellbeing (vā), drawing on their community and whānau (family) strength, spirituality, and sense of belonging towards collective wellness.

By sharing their stories, these women reflect on their health and wellness journeys, celebrate their successes, and learned from their challenges. In contrast to individualistic models of care, these stories emphasised collective care—where healing is a shared experience between families, communities, and cultural networks. These narratives also disrupt mainstream discourses on diabetes management by showcasing how cultural identity, relational wellbeing (vā), self-determination and resilience can drive collective change. Through participatory action research and talanoa, we provide insights and showcase how powerful digital stories can be in amplifying the voices of our women to create change.

Introduction:
Type 2 Diabetes (T2D) significantly affects Māori and Pasifika women in Australia with increasing mortality rates and complications. Despite the need for culturally tailored initiatives to enhance T2D prevention and management, the efficacy of co-designed interventions remains underexplored. This study evaluated the Pasifika Women’s Diabetes Wellness Program (PWDWP), a co-designed intervention to improve self-management and reduce T2D complications among Māori and Pasifika women [1]. The program implementation was assessed using talanoa methodologies [2].

Methods:
The 24-week quasi-experimental intervention included 50 women (25 in the intervention and 25 in the control group). The intervention group received usual care plusfive educational workshops with a hardcopy program booklet (journal, a recipe book, factsheets and a health check passbook), three virtual clinical consultations, six virtual support groups and weekly motivational SMS messages. The control group received their usual care, program package as intervention with SMS messages and a Talanoa workshop. Clinical outcomes (HbA1c, body-mass index (BMI), and Problem Areas in Diabetes (PAID) were measured at baseline, weeks 12, and 24 weeks, by trained Pasifika health and community researchers. Outcome differences were analysed using bivariate tests and mixed regression models with a 5% significance level.

Results:
Fifty participants (mean age 57 years) completed the program, with 20% identifying as Fijian, 18% as Samoan, and 14% as Māori. Baseline clinical metrics were comparable across groups. Mixed-effects regression analysis revealed that age and perceived program usefulness were significantly associated with reduced HbA1c levels (p=0.031). While BMI and PAID scores decreased over 24 weeks, differences between groups were not significant (p=0.021).


Conclusion:
Using co-designed culturally tailored programs embedded in talanoa methodologies can reduce poor health outcomes among Maori and Pasifika women with type 2. Integrating culturally appropriate strategies is crucial for effective T2D management among these communities.

Since July 2023, Mahitahi Trust’s Tuakana/Teina Apprenticeship programme has been equipping Rangatahi Māori (18–24) with the skills and experience to build meaningful careers in Hauora Māori. Seven apprentices are selected annually, participants engage in hands-on learning across multiple health disciplines while pursuing a qualification in Mental Health and Addictions (Level 4) or Youth Work.
Beyond academic achievement, the programme provides holistic support including driver’s license assistance, defensive driving courses, and leadership opportunities in initiatives like Mental Health Awareness Week. A foundation in tikanga Māori ensures apprentices remain deeply connected to their cultural identity as they grow professionally.
This presentation will feature the journey of a current kaimahi (staff member) who was among the first rangatahi apprentices accepted into the programme, offering insights into its impact.
Key Learnings:
• Culturally grounded apprenticeships effectively prepare Rangatahi for careers in Hauora Māori.
• Holistic support - education, life skills, and leadership, which enhances workforce readiness.
• Tuakana/Teina mentoring cultivates leadership and builds a skilled workforce rooted in grassroots development.
Conclusion:
By integrating tikanga Māori with professional development, the Tuakana/Teina Apprenticeship programme is shaping the next generation of Māori health leaders, strengthening the future of Hauora Māori.

Three Key Learnings:
1. Culturally grounded apprenticeships effectively prepare Rangatahi for careers in Hauora Māori.
2. Holistic support - education, life skills, and leadership, which enhances workforce readiness.
3. Tuakana/Teina mentoring cultivates leadership and builds a skilled workforce rooted in grassroots development.

Te Awhi is a 100% Māori-led Charitable Trust passionate about uplifting Māori aspirations! Our work is deeply rooted in Māori values, knowledge, cultural protocols, and worldviews, affirming our identity as a proud Kaupapa Māori entity.
With over 30 years of successful operations, Te Awhi is considered a preferred service provider for Health NZ. Our foundation is solid, built on the principles of Tikanga and supported by a stable board, experienced leadership, robust infrastructure, and strong financial health. We cherish our deep connections in the community, hapū, and iwi, which enhance our ability to serve effectively.
At the heart of Te Awhi lies our unique anchor stone, a symbol of aroha and Manaaki that emphasizes the journey of discovering one’s identity and spiritual journey. Guided by our founding proverb, we strive to create pathways for growth and learning, ensuring our kaupapa is shared widely, allowing individuals to thrive.
Our mission, vision, values, beliefs, and practices harmoniously align with tino rangatiratanga, empowering each individual to take charge of their own lives. We embrace the holistic aspects of te taha wairua (spiritual), te taha hinengaro (mental), te taha tinana (physical), te taha whānau (family), whenua (land), and te reo (language) in our approach, ensuring we provide effective mental health and addiction services.
We are dedicated to fulfilling our commitment to Te Tiriti o Waitangi, providing services that are accessible, culturally appropriate, accountable, and embraced by whānau, hapū, and iwi. Our diverse range of services across Waikato and Te Tai Tokerau caters to specific community needs, allowing us to adapt and thrive in different environments. We are excited about the journey ahead and the impact we can make together!

Objective: To synthesize the association between gestational diabetes mellitus (GDM) and adverse pregnancy outcomes among Indigenous populations globally.
Methods: A comprehensive search was conducted across five databases to identify relevant studies. Pooled risk ratios were calculated using a random-effects model. Influence analysis, subgroup analysis, and sensitivity analysis were performed to assess study heterogeneity and individual study influence. Methodological quality was assessed using the Newcastle-Ottawa Scale, while the CONSIDER Statement was applied to evaluate the completeness of reporting in studies involving Indigenous populations.
Results: Twenty studies were included in the systematic review and meta-analysis. Pregnant women with GDM were at increased risk of caesarean section (risk ratio 1.83, 95% confidence interval 1.63–2.06; 95% prediction interval 1.40–2.39) and shoulder dystocia (3.21, 2.94–3.50; 2.63–3.92). Compared to infants of non-GDM pregnancies, those born to mothers with GDM had a higher risk of large for gestational age (2.35, 1.46–3.77; 0.64–8.65), macrosomia (1.75, 1.48–2.07; 0.95–3.22), preterm birth (1.36, 1.09–1.69; 0.77–2.38), and hypoglycaemia (8.17, 4.39–15.22; 0.68–98.66). However, they had a lower risk of low birth weight (0.80, 0.69–0.91; 0.59–1.08) and being small for gestational age (0.44, 0.39–0.50; 0.17–1.14). Four studies were classified as having a low or medium risk of bias, and 25% of studies made at least one reference to the involvement of Indigenous peoples over the course of their research.
Conclusions: This study explored the variation in outcomes within Indigenous populations globally. The findings underscore the need for culturally appropriate early GDM management and further research should focus on strong Indigenous leadership and participation in all stages of the research process, to address the health disparities affecting this population.

This presentation explores how two powerful Māori models of wellbeing—Maramataka and Te Wheke—can be woven into everyday life as living, Indigenous frameworks for health, care, and connection. At a time when many are seeking more holistic, culturally grounded approaches to wellbeing, these models offer relational, rhythmic, and spiritually aligned pathways for individuals, whānau, and communities.

Participants will be introduced to Maramataka, the traditional Māori lunar calendar, which maps the energy of each day according to the moon’s phases. This system guides decision-making, rest, productivity, and community engagement in alignment with the natural world. Alongside this, the presentation will explore Te Wheke, a holistic model developed by Dr. Rangimarie Rose Pere. Represented as an octopus, Te Wheke symbolises the many interconnected dimensions of wellbeing—spirituality, the mind, emotional expression, whānau, uniqueness, life force, ancestral connection, and physical health—held together by the central body of the whānau.

By bringing these two models together, the session demonstrates how Indigenous knowledge systems can guide daily practices of wellbeing, not as abstract concepts but as deeply practical tools. Attendees will gain insight into how moon phases can inform planning and self-care, while also using the tentacles of Te Wheke as a wellbeing check-in tool. The presentation includes visual aids, reflective activities, and adaptable resources that support application across personal, workplace, and community contexts.

Whether used for individual healing, professional practice, or collective wellbeing strategies, these models centre mātauranga Māori as a living, relevant source of strength. This session invites participants to reflect on their own rhythms, deepen their connection with te taiao (the natural world), and engage with Indigenous knowledge not as a supplement, but as a primary source of wellness and care.

As a proud Wiradjuri man and safety professional, this presentation shares the story of working alongside Aboriginal Councils in Queensland to strengthen health and safety capability in ways that respect culture, community, and context. These partnerships have included Cherbourg Aboriginal Shire Council, Woorabinda Aboriginal Shire Council, Torres Shire Council, and Torres Strait Island Regional Council.

Through fr&nk – Capability Leaders, we’ve walked alongside these councils to co-design safety systems that are grounded in the lived experience of community, not just regulatory frameworks. Our approach has focused on listening first—engaging Elders, council leaders, and local workers in yarning circles and workshops that prioritise cultural protocols and local knowledge.

This work has never been about dropping in safety manuals or ticking compliance boxes. It’s about working together to build practical, sustainable systems that reflect the real challenges faced in communities—including limited resourcing, workforce capacity, intergenerational trauma, and community-led governance structures. The councils we’ve partnered with have led this journey, and we’ve been privileged to support them.

The presentation also briefly reflects on recent collaboration with Māori WHS leaders in Aotearoa. While the work is not yet focused on Pasifika communities, the potential for trans-Indigenous learning is powerful and ongoing.

This presentation is Indigenous-led, community-engaged, and delivered with full respect to the people, protocols, and places involved. It honours the principle that nothing about Indigenous Peoples should be done without Indigenous Peoples, and it offers a genuine example of what collaboration and influence can look like in practice.

Te Hiringa Mahara, Mental Health and Wellbeing Commission recently published a monitoring report on the progress and achievements of the Access and Choice programme at five years. The programme supports people and their whānau (family) with mild to moderate mental health and addiction challenges.

Kaupapa Māori services (KMS) were one of four service types delivering the programme. These services were co-designed, co-developed and delivered by Māori for Māori to provide free, flexible, and culturally appropriate support for Māori.

By June 2024, KMS grew from approximately 21 in 2019 to 32 across all 20 districts. These services went beyond clinical models, prioritising te ao Māori (Māori world views and ways of being) including kawa (Māori protocols), tikanga (Māori processes), connection to whenua (land), mahi toi (art), maara kai (growing food), and employment pathways. Like most indigenous practices, support extended to the wider whānau (extended family), not just individuals, reinforcing the value of collective wellbeing.

Both Māori (76 percent) and non-Māori (24 percent) accessed KMS, showing the importance of culturally grounded models of care, their broader appeal and effectiveness. While Māori represented 27 percent of all Access and Choice users, and 22.5 percent of Māori over the age of 15 reported experiencing psychological distress in 2023/24, 20 percent of total programme investment was allocated to these KMS —underscoring the need for more equitable, long-term funding.

While there has been good progress, challenges remain, particularly around capturing meaningful outcomes. Current systems focus on metrics that miss the depth of Indigenous healing and transformation. For KMS to thrive, sustainable funding and Indigenous-led outcome tools and evaluation frameworks are essential.

This presentation will offer international Indigenous audiences a model of Indigenous care, one that is culturally grounded, whānau and community-driven, and responsive—demonstrating what is possible when Indigenous voices lead mental health design, development and delivery.

Healing and Moving Forward: Community Resilience and Mental Wellbeing through Collaborative Indigenous Approaches

“Nāu te rourou, nāku te rourou, ka ora ai te iwi.”
With your food basket and my food basket, the people will thrive.

This presentation shares the collaborative work of Mahitahi Trust Growth Coaches, Melissa and Moses, who support whaiora to heal and move forward through kaupapa Māori approaches that strengthen mental wellbeing and community resilience. Grounded in the framework of Ngā Pou e Waru, our work centres Indigenous knowledge, cultural identity, and collective healing.

Programmes such as rongoā Māori, mahi toi, outdoor adventures, beekeeping, and work readiness are shaped by the needs and aspirations of whaiora. These initiatives build self-worth, life skills, leadership, and a strong sense of belonging. Through consistent support and culturally safe spaces, whaiora are empowered to reconnect to whenua, whakapapa, and whānau — fostering resilience and long-term wellbeing.

Moses and I will share real-life examples of whaiora transformation and reflect on how sustained engagement, aroha, and co-design are key to restoring mana and mauri. Mahitahi practice is grounded in the belief that healing is not done in isolation — it is woven through whanaungatanga, tikanga, and reciprocal relationships.

This mahi is Indigenous-led, Indigenous-informed, and shaped by our community. We uphold the principle of “nothing about us, without us,” ensuring whaiora voices guide the design, delivery, and evaluation of our programmes. These collaborative approaches are not only ethically and culturally right — they work.

Thinking back to a time before bridges, Mōkihi were vessels made from bundles of dried reeds utilised by our Kāi Tahu ancestors to cross rivers. Drawing on the work of my PhD thesis, this presentation explores the mōkihi threefold: as culturally grounded arts-based methodology; as embodied practice of care for ourselves; and as a metaphor for the journeys we have with our own wellbeing and identity.

Arts and making as an avenue for Indigenous collaboration, discussion, and knowledge production is something that ties many Indigenous communities together. Inspired by making methodologies as a thread connecting Indigenous peoples around the globe, this presentation shares how the Kāi Tahu mōkihi making process facillitated reflections, discussions, and story-sharing about Kāi Tahu wāhine (feminine Māori identity) and gender diverse identities, and the ways that we care for them.

While facillitating our conversations, the collaborative teaching and learning of our ancestral knowledge also functioned as a way to strengthen and affirm our wellbeing and identity. Learning to make mōkihi functioned to care both for those who contributed to the project, and for the knowledge of our ancestors.

Finally, this paper will address the way that the mōkihi as vessel is utilised as a metaphor for our navigation through colonised waters, seeking Indigenous knowledge resurgence and wellbeing.

Healing Through Heritage: Using Hawai'ian Knowledge Systems to Decolonize Mental Health Praxis.

Trauma-informed care (TIC) has evolved to recognize the interconnection between historical, cultural, and personal trauma. This presentation explores culturally responsive TIC through an Indigenous lens, emphasizing the importance of understanding trauma within its broader socio-historical and cultural contexts. The principles of TIC—realization, recognition, response, and resistance to re-traumatization—are examined through frameworks rooted in Indigenous knowledge systems.

The presentation highlights the biological and psychological impacts of trauma and identifies traditional Indigenous language articulate experiences of trauma. By incorporating Indigenous wisdom, such as the Lōkahi Triangle and the Ka ‘Ehā framework, practitioners can provide holistic healing approaches that integrate physical, spiritual, emotional/intellectual and communal well-being. A case study illustrates how culturally responsive interventions—rituals, ancestral connections, and land-based healing—can support trauma survivors in reclaiming identity and purpose, core tenets to the Ka ‘Ehā framework .

This presentation argues that effective TIC must move beyond cultural adaptation toward culturally grounded care, wherein healing is embedded within the client’s heritage, language, and traditions. Practical applications for professionals include integrating Indigenous healing practices, reassessing diagnostic frameworks, and cultivating partnerships with cultural healers. By honoring Indigenous resistance and wisdom, TIC can be transformed into a decolonial practice that fosters true healing and empowerment.

Ngakuru a Waimatao is a hauora well being model. A model which allows to unpack layers of insight and knowledge to guide a more conscientious approach to activate optimal holistic care , which ensures Whakawhanaungatanga, Manaakitanga , Wairuatanga and Haumaru are honoured in all engagements.
My role as a cultural advocate is to champion the delivery of health care to ensure is delivers equitable outcomes for Maori. Maori , the tangata whenua , the indigenous people , tangata of Aotearoa.
By applying my model “Ngakuru a Waimatao” ensures the processes and pathway ensure both safety and protection for Maori , by offering supports and including Maori to overcome adversity. By involving and including Maori , nurturing and protecting Maori to ensure optimal health and wellbeing .

The unique point of difference is “Ngakuru a Waimatao “ incorporates matauranga and a Maori approach which can be utilised in a range of disciplines and settings
We are decolonising in every space and in every way
“Kia mau tonu ki tena, kia mau ki te kawau maro
Whanake ake, whanake ake”

With one in four adolescents experiencing mental health disorders which has the potential to directly impact on their academic performance, s schools have moved towards a more holistic approach to education resulting in the growth of school-based well-being programs. There is limited research on the effectiveness of school-based well-being programs with fewer studies examining students' perspective on their well-being - the very voices most essential to understanding well-being needs.

This study employed a mixed-method design framed by social constructivist methodology. Data collection involved a researcher-developed self-report survey, one-on-one interviews, and a semi-structured focus group with Year 12 students from three independent co-educational schools in Western Australia.

Findings revealed that participants experienced minimal impact—either positive or negative—from existing school-based well-being programs. Students identified key well-being components including positive attitude, good physical health, balance, emotional fulfillment, and confidence. They highlighted positive connections, physical activity, nature and pets as factors enhancing their well-being. This research suggests that researchers and educational leaders should consider students' understanding of well-being in the development of school-based well-being assessments and interventions. Students are the recipients of school-based well-being programs and are best placed to inform what they will and will not respond to in the determination of appropriate well-being content.

The research concludes by highlighting future directions, specifically the need to explore culturally responsive well-being practices, identifying the common threads and infusing cultural backgrounds to enhance well-being programs that enable all students to flourish.

This research underscores the critical importance of centering student voice in both data collection and program development. As the primary recipients of well-being programs, students are uniquely positioned to inform what approaches will resonate with them. This research identifies how authentic student engagement can create programs that genuinely resonate with the very population they aim to serve.

Healing and Moving Forward: Community Resilience and Mental Wellbeing through Collaborative Indigenous Approaches

“Nāu te rourou, nāku te rourou, ka ora ai te iwi.”
With your food basket and my food basket, the people will thrive.

This presentation shares the collaborative work of Mahitahi Trust Growth Coaches, Melissa and Moses, who support whaiora to heal and move forward through kaupapa Māori approaches that strengthen mental wellbeing and community resilience. Grounded in the framework of Ngā Pou e Waru, our work centres Indigenous knowledge, cultural identity, and collective healing.

Programmes such as rongoā Māori, mahi toi, outdoor adventures, beekeeping, and work readiness are shaped by the needs and aspirations of whaiora. These initiatives build self-worth, life skills, leadership, and a strong sense of belonging. Through consistent support and culturally safe spaces, whaiora are empowered to reconnect to whenua, whakapapa, and whānau — fostering resilience and long-term wellbeing.

Moses and I will share real-life examples of whaiora transformation and reflect on how sustained engagement, aroha, and co-design are key to restoring mana and mauri. Mahitahi practice is grounded in the belief that healing is not done in isolation — it is woven through whanaungatanga, tikanga, and reciprocal relationships.

This mahi is Indigenous-led, Indigenous-informed, and shaped by our community. We uphold the principle of “nothing about us, without us,” ensuring whaiora voices guide the design, delivery, and evaluation of our programmes. These collaborative approaches are not only ethically and culturally right — they work.

Te Pataka Mauri Ora has helped me understand and articulate my lived experience and the impact it has had on my life journey. My past tikanga and kawa beliefs were challenged, and I was made to ask the serious question of why?

For that reason, I have researched the methodology of how I have adopted this in the construction of a way of being. I have been enlightened by insights and my lived experience in the conception of this journey.

An important finding was the importance of my understanding of my own contextual bias and how that is embodied in the philosophy of my personal and working environment.

Te Pataka Mauri Ora provides an overview of my values and approach to the understanding and practice in Mana o te Tangata Trust which showcases the potential to bring the principles of manaakitanga, whanaungatanga, wairuatanga, awhinatanga into one realm, which restores and enhances the mana of an individual or whanau.

This process can enhance and inspire life force, vital essence, the special nature of achievement and clarity of oneself.

Mana o te Tangata Trust is a Kaupapa Māori Mental Health & Addiction Peer Support Service that strives on the importance of our people leading their journey to mauri ora, and the possibilities are endless when the opportunity is given.

Most importantly, it can unlock the potential within our communities and the people we serve. We are seen as the solution, not the deficit.

ĀKI Innovations was established in 2021 to positively and innovatively contribute to the wellbeing and success of Māori communities while working to disrupt complex intergenerational challenges experienced by whānau. A kaupapa Māori purpose-driven provider, ĀKI is grounded in Kaupapa Māori principles and guided by Te Tiriti o Waitangi which compels us to work collaboratively and equitably alongside whānau. Our aim of ‘Ākina te Mauri’ is achieved by centring the aspirations of Māori in all we do.
Our practice acknowledges and addresses the impacts of colonisation by providing culturally responsive care that meets professional, clinical and cultural needs. At the heart of our kaupapa is Mana Motuhake, empowering people to live powerfully and purposefully. Through our efforts, we aim to enhance the hauora and oranga of our people in meaningful, measurable and transformative ways. “We see you, We hear you, We’re with you”
ĀKI is founded on the following core values and underpinning beliefs:
Rangatiratanga - control over my life and wellbeing through being informed and supported to make decisions for myself.
Tika, Pono, Aroha – Doing what is Right with Integrity and Compassion.
Whanaungatanga – Who I am is best understood in the social context of my whakapapa and my environment, as well as the importance of building connections and partnerships.
Kaitiakitanga - the responsibility and practices that protect and nurture the mauri or essence and life force of people and places.
As a purpose-driven organization, ĀKI integrates our mission of ‘Ākina te Mauri’, ‘to support people’s journey to wellness’ into every aspect of our operations. Mātāpono or principles are embedded in our culture and guide our decision making. We strive to make a positive impact on society and the environment while achieving sustainable growth.

The Mana Potential framework is a strength based relational tool for learning, behaviour and well being that can be applied to every individual, group, whānau (family), organisation and culture to create a shared language, enhance well-being, insight, problem solving and behaviour change.

Through the process of co-construction, the Mana Potential framework provides the structure for a shared strengths-based conversation that explores our core value (Mana), sources of strength and the actions taken as the range of human experiences and emotions intensify. The segmentation in the framework provides a tool for early recognition, self-knowledge and the opportunity to do something differently, in a new way, to manage a crisis escalation at the early stages.

Mana Potential promotes a universal shared language so that we are all able to “check in” with each other and know how best to support ourselves and those around us throughout the day.

In this interactive presentation you will learn how the framework connects our Atua Māori (Māori deities) to our everyday experiences across the day. You will leave the session with a universal shared language that will allow you to “check in” with each other and know how best to support ourselves and those around us throughout the day.

Click on the link to learn more about what the Mana Potential framework can do in your setting;
Mana Potential Webinar - Learning Support Network hosted by Massey
University https://www.youtube.com/watch?v=Qs1bo11Ybho .

Moemoeā is the Mangaian word for dreaming. Our tupuna, Numangatini Tione, our grandmother's great- great grandfather, was an ariki, king of Mangaia who prophesied the arrivals of the missionaries in the late 1800s. In the first dream his head was severed and he saw whiteness spread afar. His second dream involved the arrival of two people, of which he leads to Keia, a district on Mangaia with three others. The two men who arrived in real life, were missionaries from Tahiti, who eventually arrived to the islands.

The western world has long acknowledged dreams as having insight to the psyche of the human mind. Carl Jung believed dreams tapped into the unconscious mind and had the ability to help heal those with mental illness. Edgar Cayce was known as the ‘The Sleeping Prophet.’ Science has identified brain waves during sleep of which the dream world is identified in the REM states.

However, little recognition is given to Indigenous peoples who have for centuries, utilized dreams to understand both the physical and spiritual world and their ability to balance the body, mind and soul. This presentation aims to present various indigenous research around the world and the fascinating work of indigenous dream interpretation. Researchers mentioned include Dawn Marsden of Scugog, First Nation in Mississauga, and the powerful use of dreams as a research tool and the use of visual art to interpret dreams for dream analysis. Leanne Simpson, has discussed the Anishinaabe (Ojibway) ways of obtaining and generating knowledge through dreams. She sees dreams as the communication of knowledge between the spiritual world to the human world. It is hoped the collection of this work will support the use of indigenous dream work in the field of mental health.

Since July 2023, Mahitahi Trust’s Tuakana/Teina Apprenticeship programme has been equipping Rangatahi Māori (18–24) with the skills and experience to build meaningful careers in Hauora Māori. Seven apprentices are selected annually, participants engage in hands-on learning across multiple health disciplines while pursuing a qualification in Mental Health and Addictions (Level 4) or Youth Work.
Beyond academic achievement, the programme provides holistic support including driver’s license assistance, defensive driving courses, and leadership opportunities in initiatives like Mental Health Awareness Week. A foundation in tikanga Māori ensures apprentices remain deeply connected to their cultural identity as they grow professionally.
This presentation will feature the journey of a current kaimahi (staff member) who was among the first rangatahi apprentices accepted into the programme, offering insights into its impact.
Key Learnings:
• Culturally grounded apprenticeships effectively prepare Rangatahi for careers in Hauora Māori.
• Holistic support - education, life skills, and leadership, which enhances workforce readiness.
• Tuakana/Teina mentoring cultivates leadership and builds a skilled workforce rooted in grassroots development.
Conclusion:
By integrating tikanga Māori with professional development, the Tuakana/Teina Apprenticeship programme is shaping the next generation of Māori health leaders, strengthening the future of Hauora Māori.

Three Key Learnings:
1. Culturally grounded apprenticeships effectively prepare Rangatahi for careers in Hauora Māori.
2. Holistic support - education, life skills, and leadership, which enhances workforce readiness.
3. Tuakana/Teina mentoring cultivates leadership and builds a skilled workforce rooted in grassroots development.

This presentation shares insights from a community driven survey which asked 1092 NZ born Pacific people "Is it selfish to look after yourself?" The survey data presents some of the tensions experienced resulting from negotiating and navigating between personal wellbeing needs and collective responsibilities to family, community and work.

This mixed methods doctoral study incorporates survey data and focus group data exploring Pacific personal wellbeing, burnout, and self-care. This aspect of Pacific wellbeing has been undertheorized to date but is important to support greater understanding of issues that have been raised by education and health sector leaders, as highlighted by the long tail of Covid-19.

Research on the causes and effects of burnout in Pacific people in New Zealand is sparse. Patterson (2018) and Smith and Wolfgramm-Foliaki (2021) discuss issues of burnout for Pasifika academics in New Zealand tertiary institutions, while burnout for Pasifika teachers (Mangnall, 2014) and Pasifika nurses (Health Central, 2016) has been discussed as urgent issues to be addressed. Stress and burnout only increased during Covid-19 amongst many professions and community members doing ‘overtime’ to plan and deliver community response engagement.

This research celebrates Pacific values such as collectivism, reciprocity and service, while also applying a critical lens to attitudes, behaviors and practices that may inhibit both personal and collective wellbeing of Pacific communities.

Housing insecurity and homelessness constitute complex societal issues that are intimately interwoven with other experiences of being displaced to the margins of society. Women experience specific gendered barriers which may include relationship breakdown, the threat of violence, childcare challenges, discrimination and living in crowded, unsafe, or substandard housing. This talk draws on a Kaupapa Māori research project entailing a community participatory and co-collaborative review of Te Whare Hīnātore, Auckland’s first Kaupapa Māori-led women’s transitional housing service run by The Auckland City Mission. This review was in collaboration with Pūrangakura Ltd and the Ministry of Housing and Urban Development. It also serves as Jenn Sarich's (Ngā Puhi, Te Rarawa, Ngāti Hāua) doctoral thesis, supervised by Associate Professor Shiloh Groot (Ngāti Uenukukōpako, Ngāti Pikiao), Professor Tracey MacIntosh (Ngāi Tūhoe) and Professor Kerry Gibson.

In this site-based case study, interviews were held with four raukura (residents) and five kaimahi (service providers). Pūrākau (Indigenous storytelling) was used as an analytical tool to produce life narratives of raukura, and the concept of a “marae model of care” detailing the services unique practices as well as the production of a report for agencies and ministries. Interwoven themes that contextualise histories of housing insecurity include trauma, grief, state-care intervention, racism and poverty, as well as the shifts across internal states of healing and navigating their way forward. The voices of kaimahi are interwoven throughout to provide insight into the successful delivery of Kaupapa Māori-led services. This project has significant implications for women and their families, as well as across government ministries, leading service providers, therapeutic practice and the academy.

Jo will start by sharing the story of a young lady and her journey from being a part of the justice system through to finding support and guidance (via a collaborative approach of internal and external providers), employment opportunities, and her future financial independence.



How we as a large Not-for-Profit organisation are working towards the education of our own staff along with other external stakeholders in understanding the importance of FN people’s health wholistically as part of their own pathway to employment.



This education includes but is not limited to:

The importance of networking with community services and health entities acknowledging FN peoples are the highest health rate in the world.

How we best identify barriers and obstacles, and how the understanding of cultural protocols can best help and support our FN customers.

Positively offering appropriate services and support as a provider, including cultural support, positive strategies, psychological well-being and how to gain or access this support.

How we identify employers that can provide a culturally safe space, whilst empowering and strengthening culturally sensitive employment opportunities.

Providing workshops to our FN customers to understand their own barriers, how best to overcome them, and identify their individual goals, and the steps to reaching their goals.

Aligning what we do to our latest ‘Innovate RAP’ deliverables.

Introduction
Across almost every health index, Aboriginal and Torres Strait Islander men have the highest mortality rate and worse overall health outcomes compared to any other sub-group in Australia.
The Wati Pirniku Men’s Hub is located in Warburton, a remote (MM7) township in the Gibson Desert of Western Australia on the Ngaanyatjarra Lands. The intention of the Wati Pirniku Men’s Hub is to deliver a one-stop-shop of clinical services to males over 15-years, in addition to a range of male social and health educational programs.
Methods
Extensive community consultation in 2023 by the Ngaanyatjarra Council formulated the Ngaanyatjarra Heath Service Strategic Plan 2022-2027, a key aspect of which, was the community desire for more men’s specific programs to address unmet health and social needs.
The purposeful employment of men’s health nurses and male Aboriginal staff (Malpa’s) supported the formation and co-design of the Wati Pirniku Men’s Hub Model of Care based on community feedback and Malpa engagement. Additional consultation with medical and governance stakeholders resulted in an agreed model of care.
Results
Preliminary data analysis revealed that in the 12-months following the Wati Pirniku Men’s Hub Model of Care commencement, male episodes of health care at the Hub improved by 133% (342 vs 800), completion of 715 Health Assessments increased by 42% (150 vs 213) and total engagement by males with health services in Warburton improved by 3.70%.
Conclusion
The Wati Pirniku Men’s Hub Model of Care is the first of its kind across the Ngaanyatjarra Lands and provides a strong framework for how male gender-responsive healthcare is delivered. The increase in episodes of care and health assessments completions over the course of only 12 months, would speak to future opportunities across other health metrics.

Mental health is a leading health concern for rangatahi (young people) in Aotearoa, especially rangatahi Māori. Symptoms of depression doubled between 2012-2019 among rangatahi Māori, and mental health inequities have unacceptably widened during this time (Clark et al, 2019). The role of nutrition in promoting mental wellbeing is an emerging area of research, but is largely grounded in Western paradigms. There is limited research exploring the relationship between kai (food) and mental wellbeing seen through a te ao Māori lens. The aim of this research is to conceptualise the role of kai in supporting mental wellbeing among rangatahi Māori who have experienced mental health challenges.
This project is grounded in Participatory Action Research methodologies informed by kaupapa Māori principles of whanaungatanga (relationships), manaakitanga (respect) and tino rangatiratanga (self-determination). Researchers partnered with The Kindness Institute, an organisation with the aspirations to empower marginalised communities and support wellbeing through kaupapa Māori aligned programs. Rangatahi who had previous engagement with The Kindness Institute were eligible to participate. Photovoice methodology was utilised to explore rangatahi perspectives, values and beliefs around kai and their mental wellbeing in response to three key questions - “what does kai mean to you?”, “what role does kai play in your mental wellbeing?” and “what helps you or makes it hard for you when it comes to kai?”. Rangatahi then engaged in a focus group to develop initial themes. Reflexive Thematic Analysis was then used to further develop themes which explore rangatahi perspectives.
By learning from lived experiences of rangatahi, this research helps to build a deeper understanding of what is important for the hauora and wellbeing of rangatahi Māori in the kai/nutrition field. We hope to create a foundation from which approaches utilising kai can be used for healing, centring and valuing Māori culture and beliefs on health.