Podcasts about pakeha

Sitting down with Haylee Putaranui to record this podcast, was like stepping into the future of Aotearoa NZ's commercial world where Māori are resourced and a force for good. A world where we can focus on co creating an inclusive world with Pakeha and Māori walking together.

Honestly, I don't know why we report on polls. Seriously, I don't know why I'm even talking about them myself, but it's really ripped my nightie overnight. They're so frustrating, and because media companies commission them, it makes the media look like master manipulators. This is from 1News last night (I didn't watch 1News, obvs) but this is from their website – both National and Labour have slid in the latest 1News-Verian poll, while New Zealand First have moved to their strongest position in eight years. If an election were to be held today, the right bloc of National, ACT, and New Zealand First would have 63 seats —enough to form a coalition— while the left bloc of Labour, the Greens, and Te Pati Māori would have 58 seats. So that's from 1News and their Verian poll. This is from Radio New Zealand – after the budget and pay equity changes, the left bloc would have the support to turf the coalition out of power, the latest RNZ-Reid Research poll shows. The preferred Prime Minister and leadership ratings are also bad news for the government, with the exception of Winston Peters, who's seen his highest results since 2017. The ratings of the government's general performance have also continued to slide, with Labour, the Greens and Te Pati Māori all gaining compared to the previous poll, they would have a majority with 63 seats between them, compared to the coalitions 57. A direct opposite of what 1News-Verian said. How can this be? And it's always headline news. You've got 1News talking about the right bloc being able to hold on to power, but only just, and look out. You've got RNZ crowing about the fact that the coalition government would be turfed out of power with the left gaining hold. And both lead with it, and it leaves me scratching my head and doubting both of them. How do you imagine the pollsters collect their data? Random phone calls of 1000 people? No, no, no. It's far more tricky than that, and they put it in every story. It must be an obligation on the part of the media company to say how the data was collected. From TVNZ: Between May 24 and May 28, 1002 eligible voters were polled by mobile phone (500) and online, using online panels (502). What are online panels? Are they things you sign up to yourself? Who knows? The maximum sampling area is approximately plus 3.1%. Party support percentages have been rounded up or down to whole numbers. The data has been weighted to align with Stats NZ population counts for age, gender, region, ethnic identification and education level. So what does that mean? If I'm a numpty, am I worth 2 points as opposed to somebody who leaves school worth NCEA and that's worth one? What does that mean? If I'm 18 and I respond, does that mean because there are fewer 18 year olds who respond, does it mean that my reckon is worth double that of somebody who's 50+. How can you weight the information? And not all 18 year olds think the same way. If you're looking at ethnic identification, not all Māori, not all Pakeha, not all Pasifika, not all Chinese people, think the same way. The sample for mobile phones is selected by random dialling using probability sampling. Online sample is collected using an online panel. So that's from 1News. This is from RNZ: This poll of 1008 people was conducted by Reid Research using quota sampling and weighting to ensure representative cross section by age, gender and geography. The poll was conducted through online interviews between the 23rd and 30th of May 2025, has a maximum margin of error of +/- 3.1%. I'm of a mind to never discuss the polls again. The statisticians and the research pollsters and the companies all say, oh, no, no, no, it's terribly scientific. Is it really? When you've got two polls conducted over the same time, presumably using the same scientific methods, coming up with two completely different results. If the polls were scientific, surely you'd see a consensus of opinion. You wouldn't go sniffing like a truffle hunter looking for respondents that agree with your particular version of the way things should be. It's like you're researching into an echo chamber. It's not worth the time and the money. If this is what RNZ is spending their money on, given that they are funded by the taxpayer, I'd rather they spend it on training up young reporters or allowing a veteran reporter to spend some time doing some investigative journalism, rather than coming up with a poll that supports their worldview. And which is in direct contrast to the other taxpayer funded organisation, which is kind of paying its way at the moment, which is 1News. What is the point? How on earth can we take them seriously when they come up with completely different results and when all the data is weighed, quotas are taken, samplings adjusted. It's an absolute crock. The emperor is stark naked and shouldn't be taken seriously at all. See omnystudio.com/listener for privacy information.

Experts are urging the Government to step up and help boost achievement rates among Māori students. The latest NCEA data shows Māori students lagged 20 percent behind their Pakeha counterparts in reading, writing and maths. Education consultant Alwyn Poole says this is a huge disparity - and it's been a long-term concern. "There are loads of examples of children from a range of situations arriving at school at 5 years old and being significantly behind - and it's been well reported on." LISTEN ABOVESee omnystudio.com/listener for privacy information.

The Labour Party wrapped up its conference yesterday, was a big deal because it was the first time the members had got together since losing the election last year. And if you listen to Andrew Little and Chris Hipkins with Mike this morning, you would hear from them that the conference went very well, the party is in good heart and Chris Hipkins is going to lead the Labour Party to victory in 2026. Will he be able to do that based on the promises he made at the conference? This was Chris Hipkins talking to Mike Hosking on the Mike Hosking Breakfast this morning: CH: I think AUKUS ultimately is a nuclear submarine pact, if you look at Pillar 2 of AUKUS it's not something that we think is going to be in New Zealand's best interest to be involved with and you know ultimately we've made the decision that New Zealand's best interests will be best be served through our existing international arrangement, including things like the five country partnership that we have (Five Eyes) and any access to things like new technology should come through that avenue not the AUKUS arrangement. MH: Dunedin Hospital – to what extent will you build it no matter what the bill? CH: We said that we'll build it to the specification that we agreed to at the last election or before the last. MH: No matter what the cost? CH: Well, I mean, bearing in mind that the current government before the election was saying we're going to build a hospital that was even bigger than the one that we were committing to. MH: Yeah, but forget that, this is your promise, at no matter what cost, you were, whatever it was going to be specification-wise, you will pay that bill. CH: We will build a hospital to the spec that we had agreed to before the last election, that's right. So that's pretty much at whatever cost. So, what did you make of it? If you were one of those who are middle-of-the-road voters, you'll go where the policies are, you're not absolutely tribal, you're one of the 30 percenters – you'll go if you think that there is a vision that party has, be they Labour or National. If you like the cut of the leaders jib, if you find policies that resonate with you, you can swap your vote between blue and red. So among the promises: Labour will build the new Dunedin hospital as you heard. Pledge to keep New Zealand out of AUKUS, announced Kieran McAnulty as the party's 2026 campaign chairman. Good idea keeping him close. And promised a publicly owned InterIsland ferry connection, including some form of rail transport. Is that enough to turn dissatisfied Labour and centrist voters away from National and NZ First and towards Labour? I wouldn't have thought so, but I would say I wouldn't have thought so yet. We all know that parties seldom give away their big policies two years before an election, so it is very early days. But there's going to have to be a little bit more forward-thinking than what they came up with at the conference. Willie Jackson when he spoke, criticised the coalition leaders for their respective roles in the Treaty bill. But he did say that there needs to be, an appeal to middle New Zealand. He said that the Labour Party conferencegoers had to remind their friends and fellow members that Labour was not under the influence of the Māori Party. He said working-class Labour values are to work together, not just for one's own interests, but everybody's interests. He said a middle-class New Zealand would support some policies from the Greens and Te Pati Māori, but they'd never agree he said about a Māori Parliament. He said we need to have Māori and Pakeha and middle New Zealand together with us so we can be the next government. Which is remarkably conciliatory for Willie Jackson, I think you'll agree. So they understand they need to appeal to the middle, they need to appeal to that 30 percent, those people that will switch where they see the best policies for New Zealand or for themselves where they see the most sensible and capable members of Parliament will be. And hopefully though, the issue of who is going to lead the Labour Party to the next election is done and dusted. Because we do not want to see a repeat of the David Shearer, David Cunliffe, Andrew Little, Jacinda Ardern shenanigans. Because it still blows me away that Chris Hipkins said, yeah, we weren't really ready for Parliament. After nine years in opposition you're not ready to be in Parliament? What were we paying for? Why were we funding your wages? If you're going to use all of your taxpayer-funded salaries to faff around and spend the time trying to find a leader that is not money well spent, that is not a good return on investment for the taxpayer. So if what they're going to be doing is looking at flaws in the Coalition Government's plan for New Zealand and coming up with a better alternative, if they're looking at bold, innovative ways to grow the economy, to protect vulnerable New Zealanders, to create a more robust health system, great. But if all you're doing is faffing around doing third-form schoolyard politics to choose your leader, that is not a good return on investment. So, so far so good. Chris Hipkins said well, yes, I might be tainted by the last regime, but hey, I'm here for the long haul, I'm basically the best guy for the job, prove otherwise. LISTEN ABOVESee omnystudio.com/listener for privacy information.

If you want to racially abuse hospital staff and demand white only nurses, fine. We will draw a curtain around your bed, and you'll lie there and wait. You need pain relief, assistance to go to the loo, have your sheets changed, have your blood pressure monitored - make sure it's not getting dangerously high. You lie there and you wait. You wait for a white nurse to come on duty. You might be waiting a while. I don't know how this ugly racist who the poor people at Waitakere Hospital have had the misfortune to be dealing with defines “whites only” in his tortured little brain. Do they mean Pakeha New Zealanders? Although I'm sure they never refer to them as Pakeha. Would an Irish nurse with a pale complexion but without New Zealand citizenship do? If it was based on whites only, I wouldn't have had the operations I've had done in a timely fashion if I was waiting for someone with a pale face to turn up and do them. Nor would I have had the care and attention I've received in hospital if I had depended on white only nursing staff and hospital aides to provide it. More than 30 staff at one of Waitākere Hospital wards took the unusual step of signing a cease work order in July, after a patient had reportedly abused them and made sexually suggestive comments over a period of six weeks. They shouldn't have had to put up with it for a minute, far less six weeks. It was only when they signed the cease work order that management actually did something about it, and told the patient he would be discharged, or they'd call on the police if he didn't stop what he was doing immediately. And guess what he did? He stopped. That's what bullies do. You front up to them, you face them off and they will back down. Six weeks they had to put up with this. Health workforce leaders say Health New Zealand needs clear national guidelines for responding to racial discrimination against staff, saying it should not have required a cease work order to resolve the incident, and no it bloody should not. Nor should hospital management acquiesce to any patient's demands about the ethnicity of hospital workers. Remember the Herald report earlier this month that revealed leaders at North Shore Hospital agreed to a patients request to have no Asian staff at their surgery? A decision which angered workers and was condemned by unions. These are not isolated incidents. I can't imagine how ugly the abuse would have had to have been for the staff to take a stand, because they're abused every single day – which is incomprehensible. These are people trying to help you, trying to fix you, trying to give you comfort no matter if you've bought about your own misfortune or not. They, unlike some of the patients, leave judgement at the door and they are professional, they are caring, they are skilled, and they are human. They have a breaking point – six weeks of constant abuse, a barrage of racial abuse and sexually suggestive comments, you know what? They're going to draw a line too. They also come from all over the world, as do hospital staff in just about every healthcare system in the world. Hospitals are a beautiful meld of cultures and ethnicities, all working together to do their very best for you. You want whites only? You won't find any hospital anywhere in the world that can offer you that, because the global health system would collapse without the very best from every country in the world working collaboratively. See omnystudio.com/listener for privacy information.

From today, Pasifika women are working for free. This is according to new data from the Council of Trade Unions which calculates the date each year, that women start working for free because of the gender pay gap. For all women compared to men - it's November 28, but for Pasifika women, compared to Pakeha men, it is today. Money correspondent Susan Edmunds spoke to Lisa Owen.

Historian Dr Grant Morris comes from a long line of funeral directors, so today he takes on the history of Pakeha funeral traditions.

Vincent is one of New Zealand's leading historians and co-founder and research director of HistoryWorks. He's written extensively on our colonial history, the relationship between Maori and Pakeha, and the lasting impacts of the New Zealand Wars and other conflicts. His latest book is 'The Invasion of Waikato / Te Riri ki Tainui', which is out now.

Welcome to the Aphasia Access, Aphasia Conversations Podcast. I'm Ellen Bernstein Ellis, Director Emeritus of the Aphasia Treatment Program at Cal State East Bay in the Department of Speech, Language and Hearing Sciences, and a member of the Aphasia Access Podcast Working Group.  Aphasia Access strives to provide members with information, inspiration and ideas that support their aphasia care through a variety of educational materials and resources. Brief topic intro I'm today's host for an episode that will feature Dr Felicity Bright. We'll discuss her research looking at factors impacting wellbeing,  engagement and hope. Guest bio   Felicity Bright is a registered speech language therapist and associate professor in rehabilitation at Auckland University of Technology in Aotearoa, New Zealand. Her research examines cultures of care, and in particular, how the cultures and practices in rehabilitation respond to the needs and priorities of patients and those who support them. She has a particular interest in stroke and in the needs and experiences of those with communication impairment through her work, Felicity seeks to support practitioners services and rehabilitation organizations and to provide better person centered care. Listener Take-aways In today's episode you will: Explore how qualitative research promotes the nuanced study of meaningful clinical practice Consider cultural differences in well-being and what this might mean for how we work with people with aphasia and their support networks Reflect on the importance of having discussions with patients about hope and well-being Discuss how culture and organizations impact healthcare practice for individuals with aphasia Show notes edited for conciseness Ellen Bernstein-Ellis Felicity, welcome to our show. Thank you for agreeing to be our guest today. Felicity Bright  Thank you for having me. It's great to be here. Ellen Bernstein-Ellis  Welcome Felicity. We're going to start today with  an icebreaker question. The one you selected for today is, “Do you have  a favorite book or movie about aphasia? Felicity Bright  It was hard to choose one. Actually, I was just looking at my bookshelf and I went back to myself as a fairly new speech and language therapist quite a few years ago now. One that was really transformative for my practice was Talking about Aphasia by Suzie Parr and Sally Bing.  It's a classic, but it was a beautifully written book that really opened my eyes to the experiences of people with aphasia beyond all the technical work that we'd learned in university and so on, but it brought to life the humanity of the people who have aphasia, and really helped me rethink why I do what I do, and what the real impacts of aphasia can be for people. Ellen Bernstein-Ellis  Yes, that's a beautiful book that brings that all to the forefront. And I want you to say the title and author again, in case I spoke over you a moment ago, Felicity Bright The book is Talking about Aphasia and the authors are Susie Parr, Sally Bing and Sue Gilpin with Chris Ireland, Ellen Bernstein-Ellis We'll put that (i.e. citation)  into the reference list on our speaker notes. So thank you. And as we start today's interview, I was wondering if you'd like to share your path from clinician to researcher, because we've had several guests who have started in clinical work and then came to their doctoral work and research a little bit later. So,  I'd love it if you could share that with our listeners. Felicity Bright Sure. So I worked as a speech and language therapist in New Zealand. We are speech language therapists. I worked in a range of neurological settings, from acute stroke neurosurgery, did a little bit of ICU, did some rehab in inpatient services and in community, and really enjoyed that work, but I'd always had a long standing interest in research. I was a bit of a geek, you know, When I was in training, that was, that was me,  I was the geek. And so I'd always kind of expected at some point I would go down the research track. It was prompted after I had my first baby, and my work required me to either go back full time or to not work. And so at that point, I chose to not go back to work full time, and a research job came up at Auckland University of Technology, and I'd followed their work for a while. We don't do speech therapy here, it was rehabilitation research, and I was offered an opportunity to be a research officer doing interventions as part of a randomized control trial with people with traumatic brain injury. And so that kind of gave me the space to bring together some clinical work, but also some research work. It gave me the opportunity to do my Masters alongside this with my fees paid. So that was fantastic. And it really solidified for me that I was quite happy and enjoyed being in that kind of clinical research space. And so I've been in the university now for 15, nearly 16 years Ellen Bernstein-Ellis  Wow, that's a great story. So now you have a 15 year old, right? Felicity Bright I have a 16 year old who is now taller than I am. Ellen Bernstein-Ellis Well, thank you for sharing that.  I'm just really looking forward to a discussion around some, what I consider critical but hard to define and challenging to research topics. like engagement, wellbeing and hope.  I want to start by asking, how did you end up researching a topic like engagement or hope? You did say during our planning meeting that you research things that you're bad at, which made me laugh. So that sounds like some courageous and reflective exploration. So maybe talk a little more about that. Felicity Bright Yeah, I am a bit of a selfish researcher. I research the things that I find tricky and a little bit hard, because for me, I want to learn how can I do better at this? How can I help my students learn how to be better in these areas? How can I help clinicians not make the mistakes that  I've made. I guess trying to be a better clinician has been at the heart of a lot of the work that I do. And you know, when I was working full time in clinical practice, I had patients who would stick with me where I just felt I let them down. They had such a short window of rehabilitation access. They were living with stroke for the rest of their lives. They maybe had eight or 12 weeks of speech therapy. There were just times when I really felt I missed the mark for them, when they didn't get the best rehab they could have had. And it was when I was working in the university in this randomized control trial of goal setting interventions after traumatic brain injury that it started to help me reflect on some of the why I was maybe having some of the challenges I was having. So in this trial, which was quite prescribed because it's a randomized control trial, I was noticing that patients seem to be engaging with these interventions a lot more than the people who I worked with in clinical practice, and that kind of surprised me a little bit. I also noticed that-- we were using Mark Ylvisaker's approach to goal setting around what  is meaningful identity based goal setting--and people were identifying hopes and goals and dreams that would have left me panicking as a speech and language therapist. What do I do about this? But it made me realize, actually, I didn't need to panic about that, and there were ways to engage with people about their hopes and dreams that honored those hopes and dreams, that kept them alive. But also, I could see ways that  I could work with this. I could bring my speech therapy hat and help people. And so it highlighted to me that maybe the things that I had perceived to be difficult or issues, didn't need to be and there were ways to think about these things differently and ways to work differently to better support people. So working on this trial, and I did some quite structured reflection around that with some of my colleagues, writing in auto ethnography around this, gave me the opportunity to reflect on these areas, but also highlighted that there was the real opportunity to do more nuanced and more detailed research that would bring to life different ways that we could support people to hold hope, to engage in rehabilitation that is meaningful and that might be able to produce some quite tangible suggestions to support clinicians and to support the people with stroke who we work with. Ellen Bernstein-Ellis  I just want to say that these intangible, some what we call intangible topics that you've tackled, you always seem to end with tangible suggestions, and that's what I have found so inspiring. And we're going to circle back to hope in a few more questions. But, I just want to say, not only has my clinical thinking been informed and inspired by your research topics, but I've also just learned so much from the variety of qualitative methodologies that you've used in your work. I was wondering if you could share how you developed your expertise in qualitative research, maybe even offer some tips to people wanting to develop their own skill set. And okay, maybe I'm being a little selfish interviewer. You just said selfish researcher, but I found this challenging, and I've been trying to dip my toe, or I've fallen in head first,  trying to develop my skill set around qualitative research. What's your advice?  Felicity Bright  I was really fortunate. I came into research, into a team that had qualitative expertise and that used a variety, but not a wide variety, of different qualitative approaches. And it was a team, and still is a team, that has really high standards for methodological rigor. So to us, it's really important to do research that is robust and rigorous and that anchors back to the underpinning theory and philosophy that underlies each of the approaches that we use. But I was also really lucky in my research that I had supervisors and bosses who really supported innovation, who didn't tell me, no, this is how we do things, who didn't expect me to come into a study and do it just as they had told me to do. But they created the space for me to explore when I was working as a clinical researcher, but also as a master's and as a PhD student. Really had no issues when I said I'm going to go to the library, and I would just sit in the library and read qualitative textbooks and come back with a completely hair brained idea, but that actually turned into something that was really interesting and meaningful. So the Voice Centered Relational Approach that I've used a number of times came from sitting in the library one afternoon and just reading Feminist Research Methodology books. And I think one of my tips would be read outside speech and language therapy. There's amazing work that is happening, not just in the health disciplines or education spaces, but I love reading health sociology journals. I get notifications of a number of different journal types that alert me to different work. One of my recent projects I used Applied Tensions Analysis, which I'd never heard of, but I had a notification come across for a paper about domestic violence settings and kind of how services work. That's not in my area of research or clinical expertise, but there was something within that abstract that made me go, oh, there's an idea there that is similar to the ideas that I'm trying to get at in my stroke research. And so reading widely, I use Twitter a lot as a way of, kind of coming up to date with different research. I use trial and error. I've tried things and got them terribly wrong. I tried Grounded Theory  for about a year for my Masters, and it was atrocious. But also I found that doing research with people with aphasia pushes you to be innovative. A lot of the methodologies as they are published don't necessarily quite fit with the types of interviews or the types of data that we have, and so for me, that's provided an opportunity to test and do things differently. Ellen Bernstein-Ellis I mean, that's an inspiring response and encouraging support. So thank you. During our planning discussion, you also referred me to the Life Thread model and the 2008 article by Ellis Hill, Payne and Ward. What a wonderful article. So thank you for that. I was particularly taken with its implications for clinical practice and how it might guide us in asking questions in a better way to help us understand the social realities of our clients, to prioritize that. To understand how important the social reality is for our clients. Could you please share with our listeners some of the core concepts of the Life Thread model and how it's informed your work? Because I do see the connection there. Felicity Bright  Yeah, I came across this, Carolyn Alice Hill, who developed it, I think, as part of her PhD, was a collaborator of one of my PhD supervisors, and so Cath put me onto it. But the Life Threads model is about identity. And Carolyn's work was in stroke, and she was kind of talking to how identity changes and develops over time. And the Life Threads model talks to how our lives and our identities are made up of many threads, and those threads, they can change over time. But when there's a traumatic event like a stroke, it can cause some threads to break or be frayed, and that can be really challenging. We know there's a lot of work around aphasia and identity construction and identity loss, that's come around. But also what we know is that stroke can also prompt people to think about what are the threads that they want to continue post stroke.  Maybe there are some threads, I found in my hope research, where people are saying,”I don't want to be that person anymore. That's not something that I value”, and for them, sometimes the stroke could be an opportunity to rethink what are the threads that I now want to bring into my life as I weave this new identity of somebody post stroke, but still continues threads that have come through from before the stroke. We know from the hope research that I was doing that it was often really hard for people to see these threads.  It kind of felt like there was a pre-stroke life and a post-stroke life, and that there was quite a disruption. Those threads were cut. And so for me, it prompted questions about how do our conversations as clinicians help people identify the threads that are important for them to thread through their life. What are the new threads that they want to pick up on? You know, some of the work I've done, and we will talk about this a bit later on, around life after stroke, has highlighted how actually a lot of the conversations that happen between clinicians focus around things like tasks and activities and doing things, but there isn't necessarily a lot of conversation about identity or about what is meaningful and what do people want to carry through, and how can clinicians support that? And I would say that if we can kind of tune into the threads that matter to people or that people want to matter in their lives, it gives us a chance to tailor therapy to be much more personalized, more meaningful and more engaging, and I would suggest, probably leads to better outcomes for people. What we know from quite a bit of the research, not just my research, but other work, is that people are often doing this identity work on their own, without support. And we know that it's really hard, because our identities are social and they're relational, and they occur through connection and through communication, all of these things that are disrupted by aphasia, often. And so I think the Life Threads model really prompts us to think how can we as clinicians, support people to engage in conversations about identity, and how can we overtly, really attend to supporting identity within the work that we do. Ellen Bernstein-Ellis  Wow, that's beautiful. And yes, I think there's been, fortunately, a growing understanding of the importance of looking at the lack of support for this identity work with us with our clients, and I can really see how the Life Threads model has played an important role in your thinking and research. I recommend our readers to the article because it has some great examples of how to maybe flex the way you ask questions to help understand the narrative better. So I think it's, a marvelous article, I just want to take a moment and let our listeners know about the fabulous interview that you did with Michael Biel on the ANCDS podcast where you discussed engagement and ways you might incorporate Goal Attainment Scaling to help our clients establish meaningful goals.  I'll put the link to that, along with the citations to all of the work we're discussing today in our show notes. That also gives me a chance to say I don't have to cover everything today, because he did a really good job on those topics. But at the end of that podcast with Michael, you highlighted what was coming next, and that was your work on wellbeing. You've been exploring, and this is a quote by you, “what does it look like to explicitly attend to holistic, long term wellbeing?” Can you discuss some of the takeaways from your 2024 article, Psychosocial Well being After Stroke in Aotearoa, New Zealand, a Qualitative Meta-synthesis with your co authors, Ibell-Roberts and Wilson. Maybe we can just start by talking about the term psychosocial wellbeing. That's an important one to understand, but it can vary depending on one's cultural context.  Just to start with that, so yeah, good luck with all of that! Felicity Bright  It's a massive question, and it's funny, I started with the term psychosocial wellbeing, and I really intentionally used the language of psychosocial to kind of move away from thinking about just psychological wellbeing, which tended to be framed more from a mood perspective. And so I really wanted to be attending to some of the emotional, and the social, and the relational elements of wellbeing. But actually, I've now dropped the psychosocial because what we found is, when we talk to our people with stroke in the community, as part of our research, that term is completely meaningless to them, but the term wellbeing is something that resonates. Wellbeing is a really, firstly, a really nebulous term, but it's also really multifaceted. And I guess the place we've come to is, we view wellbeing as kind of quite unique to an individual, but it's deeply relational, and it's influenced through connection with people, with their cultures and with their communities, and all of those areas need attention. Now, in this piece of work that you referred to, Qualitative Metasynthesis, we were looking across the literature in Aotearoa, New Zealand, when we look at all the work that's been done, looking at life after stroke, and living life after stroke, what do people say about wellbeing and that highlighted that there were a number of features. Now, one thing I want to flag is that within New Zealand, we have an indigenous population, the  Māori population of New Zealand, who have been here for centuries before Pakeha came and colonized New Zealand. And one of the things that's been really important in our work is to really make sure that we are upholding the voices of Māori, who are often either not included in research, or are involved in research that is not particularly culturally safe, or where their perspectives are kind of subsumed within the wider perspectives of the dominant Pakeha, or European culture. And so one of the things we've been really lucky to do with this is to have my colleague BJ Wilson, who was leading the Māori stream, so she engaged with our  Māori data and literature uniquely. So we upheld that in its own right. That's context, because I'm going to talk to two different ways of thinking about wellbeing, one that was general from all of the literature and one that was specific to Māori . So when we look across all of the New Zealand literature, including the  Māori literature, we kind of saw there were probably four key areas that seemed to matter for wellbeing. Having strong connections with family, with old, pre stroke friends, but also with new friends, people who had also been through stroke and had some similar experiences. The sense of self that was connected, where people had a sense of being connected to who they were before the stroke, who they are now, and have an idea of who do I want to be in the future? And there was a sense of coherence, sense of thread that went between those identities. There was, when they experienced wellbeing,  a general sense of stability in the present. So things were okay now. It didn't mean that things were perfect. Some of the literature has suggested that people have to have positive emotions if they're going to have a sense of wellbeing. But actually, this qualitative meta synthesis, and the following qualitative work we've done has suggested, no, life is never 100% positive for any of us, but it's about having a balance of, yes, maybe there are some hard times, but also there are some good times as well.  That overall, there's an equilibrium of emotions, Ellen Bernstein-Ellis  Right the duality, like be able to hold the duality Felicity Bright  Absolutely and kind of be okay with it, recognize that each of them has a time and a place. People also, when there was a sense of wellbeing, had a vision for the future, kind of a sense of moving towards that. So, yes,  they were okay in the present, but they also had a sense that the present is not my future for the rest of my life. I can see a life that is meaningful and enjoyable, and I'm taking steps towards it. But when we looked at the literature from Māori, and this was the analysis led by my colleague, Bobby-Jo, it also came through ideas like whanaungatanga and ngā hono. So whanaungatanga talks to the notion of connections, and ngā hono talks to connections and kind of belonging as well. And that was a sense of connection to whānau. So that is to people's wider kinship networks, not just blood relations like a family would be, but to kinship networks who are meaningful to the person. Having a sense of connection and belonging in their community, but also to places of meaning. So not just people, but to places. We also notice an idea around ko ahau, so being connected to their identity as Māori, to their cultural identity, in a sense that their cultural identity was recognized and was valued and supported by those around them, including healthcare professionals. Ideas of mana and wairua. So mana talks to the inherent standing and value that an individual has. And we all know that in a healthcare context, actually, that can be diminished because you become a patient in the healthcare context. But actually, for wellbeing, having that mana recognized and valued and upheld was really critical. And when one's personhood is understood and respected, that also helped with the sense of wairua, I guess, the spiritual essence of the person. And finally, was the notion of rangatiratanga, which is about autonomy and control and the ability to make decisions for oneself.  We can see that while there were similarities between our  Māori and our non-Māori groups, there were also cultural differences. So for wellbeing, for Māori, had wider integrations with their sense of whānau, their family and kinship networks, and for their culture and wellbeing was unique for each whānau within the research. Ellen Bernstein-Ellis  I'd like to take a moment and have you elaborate a little bit more on that concept of the relationship of whānau to wellbeing, and how the whānau may be impacted by the stroke and subsequent aphasia. So often our family and support network does not receive direct attention. And here, you're elevating it quite a bit, so maybe you could speak to that a bit more. This is really top of mind for me, because I just went to a think tank meeting and hearing the stories of the care providers saying, I'm not sure I mattered in this equation of my spouse's health care rehabilitation.It just really struck me to hear that. So please, let's talk a little bit more about those values. Felicity Bright  Yeah, absolutely, for all of the people in our wellbeing research and in the previous hope research and so on that I've done, kind of people's whānau, their family and their social connections were absolutely critical to their recovery. And what came through, when we were looking at Māori experiences, was particularly also the intergenerational aspect, like sometimes within stroke services, we might think about the partner a little bit, not always particularly well. And I'll talk to that in a minute. But actually, we could also hear within our  Māori whānau, kind of the impacts for generations above and generations below, like the disruption to relationships between grandparents and grandchildren, and how the grandparent who may have aphasia, would usually have a really critical role in passing on family knowledge, or passing on Matauranga, kind of Māori cultural knowledge. But actually, because of the way the stroke affected them, they couldn't do that and take that role on, and so that impacted not just on the relationship, but also kind of on the identity and how Māori culture could be passed on through a whānau unit. But we've also heard exactly what you talk about. Our services are focused around the person with stroke rather than their whānau, but our services are also really short term. And so what  we can see from the research is that the family and the whānau become the connectors and the supporters. They are the consistent people. They hold, usually, deep knowledge of the person that often the healthcare professional doesn't hold. And we're doing some work at the moment around communication access in stroke units.  And even in the context of really significant aphasia, we're hearing about how whānau, even though they don't know about aphasia, they don't know about communication strategies.  But because they know how to read the person, they know their non verbal communication, they are actually really powerful translators, and hold the expertise that, actually, we don't hold as Speech and Language Therapists.  But we also know that the whānau are key in helping people access supports outside the healthcare system, and they do a lot of that navigation work that they are left to do because the healthcare system doesn't do it very well. And like you say, that's really challenging when the whānau's well-being is impacted themselves, you know, but that isn't seen consistently, and it isn't acknowledged. They very quickly become the carer, rather than, this is this person's wife and they've been married for 45 years. Or this is this person's husband, and they've got three young children at home. What is this going to mean for their relationship as a couple, for their relationship as parents? And so the families are talking to us about the exhaustion and the grief and the shock and the loss.  The relief that the person is alive, but again, the duality, there is relief, but there is also distress from the way that the stroke is impacting. And so we would really be calling for much more focus on everybody's wellbeing in this context, because if the wellbeing of whānau is not there, that impacts also on the wellbeing of the person. And I think we need to be shifting how we think about who is our client, whose needs do we serve, and what is our role in supporting the social and relational context around the person Ellen Bernstein-Ellis  That's beautiful. You really highlighted that role, the role of the whānau. And you also identify, Felicity, some other key contributors to wellbeing, and then how those might really impact our clinical goal setting, and I know that's always such an important aspect of how we think as clinicians. You have to document because we're in a system, which we'll talk about. Maybe you can share some other factors that you identified. Felicity Bright  Yeah, so I would be encouraging people to think about what are all the things that seem to support people's long term wellbeing? And those are things, like the relationships they hold within their family, but also within their social networks and within their work networks and so on, Thinking about the different emotions that people might be experiencing. Thinking about hope and what supports people to hold hope, and what do people hope for. Think about the connections that matter to people, the connections to people.  The cultural things that matter for people's wellbeing.  The connections to community activities and roles and so on. And think about the things that matter and are meaningful for individuals that usually fall outside our traditional SMART goals that we use in New Zealand, you know? Is it smart, specific, measurable, achievable, realistic, time bound? What is it? I would be saying our goal should be focusing on what makes a good life for this person. And I would be encouraging you, if you're a clinician, looking at the goals that you're setting for the person.  Where is the good life in those goals? Is that up front and center and documented on the page that everyone can see it? That's something I learned through my goal setting research. That was my first research job, the importance of taking people's words, putting their words on a page, and keeping the words where everybody could see it. So where are the things that support wellbeing and that constitute a good life in our goal setting? Where are they in the interventions that we're doing? And I would be really encouraging people to reflect on how they are making the links explicit between the therapeutic tasks and the things that really matter to people. Because we know from the engagement work that when people can see the link between what they're doing in therapy and what matters to them in life, it is much more likely to be engaging and is much more likely to support them to persist, even when it's difficult, because they can understand this is why I'm doing this thing. Ellen Bernstein-Ellis  Right? Oh, that's beautiful. That really leads nicely into another 2024 article that you've put out focused on wellbeing.  And that's The physical wellbeing is our top priority: Healthcare professionals' challenges in supporting psychosocial wellbeing and stroke services. That article examines what seems to be a mismatch between knowing as clinicians that wellbeing is important, right, and being able to specifically address it within our clinical context. So, we say that we want to, and we know it's important, but the ability to get there, it's quite challenging. I was wondering if you could highlight some of your findings and key recommendations. And I think one of those actually addresses the graduate curriculum. I think that is really going back to the beginning, right? So, please share some of the wonderful work from that article. Felicity Bright So the context for this work is, this is part of a bigger program of research I'm doing around wellbeing after stroke. And this isn't specific to people with aphasia, but we do have people with aphasia in the research.  This research came from this issue-- we've got decades of literature that says that wellbeing is important. We've got a body of literature that says clinicians know wellbeing is important, but we are persistently not addressing wellbeing, and we've got decades of patient experience data that says this is an unmet need. So I was really interested in understanding, why have we got this persistent mismatch between what is known what matters and what is done, and so using an approach called institutional ethnography to try and get into the cultures and the structures that contribute to this, the rationale behind that is I didn't want to be creating solutions that were going to be completely unattainable in the healthcare context. And so I wanted to understand what's going on in the structure of the healthcare system, and how might we be able to work with that or push against that, to create different ways of thinking about how we work to deal with this persistent issue. So this project, this part of the research, we were looking at, why are clinicians not seeming to address wellbeing? And so we interviewed over 30 clinicians, I think, within this research for a whole range of healthcare disciplines. What came through really consistently was everybody wanted to support wellbeing. Everybody thought it was important, but there were a number of factors that made it difficult, and we traced as to why that was so. Firstly, we can look back to when the person first comes into the service. They come into the emergency department. There's often a code stroke that's called. It's a time of really busy early biomedical focus around investigating the stroke, doing assessments. The first couple of days are about intervening to prevent another stroke or to prevent complications. And dysphagia assessment is a classic in New Zealand. Dysphagia assessment is usually prioritized over communication assessment because it is seen to have particular risks and contribute to particular complications. And so we've got this really early biomedical focus as people come through the first few days. Then the focus shifts a little bit to assessments and treating impairment in function. And when we were interviewing clinicians, they were talking about wanting to give people the best chance of recovery, and that linked to ideas around neuroplasticity and the importance of early intervention for maximizing neuroplasticity and brain remodeling. There was a real focus on addressing the practicalities like toileting and dressing and what was needed to get people home. And there was a view often that emotions could wait. We need to do the practicalities first. We can do the other stuff later. This was a time of focusing on helping people survive, get through and get home, and it was in the context of really busy wards.  You know, sitting and watching nurses work, they are flat out. They are understaffed, and they have very limited time to be doing these aspects of work. But all of this contributes in this wider healthcare system that in New Zealand, and I suspect internationally, is short staffed, underfunded. We've got more demand than we've got beds. There is a really strong focus on getting people home. Now that's not inherently bad. A lot of our people that we speak to want to be home. Home is a more healing environment for many people than being in hospital. But when the focus is on getting people home, and that is usually about, is the person physically safe to be home, what can happen is other forms of work and other impacts of stroke can be devalued or be forgotten. And what we could see is people were doing work to support wellbeing within this, but it was kind of a particular form of wellbeing work. They would acknowledge a person's emotions, if they came up through interactions.  They would be responding to the emotional cues that people gave off that they were maybe feeling a bit uncertain or a bit upset. They talked about the importance of listening to the person, but that was often couched in a ‘I can listen for so long, but then I need to get on with my session', because the assessment, the treatment, the moving people forward wasn't important, and they would look to others to help. But the problem is, I would say this, this did a really good job of dealing with the tip of the iceberg, the emotions that were on the surface. But if we think back to what I've just said about what matters for wellbeing,  relationships, connection, sense of self, hope, those things are not addressed. What we saw was that wellbeing was other to the core work of any individual discipline. That didn't work for anybody. Didn't work for our patients that we spoke to. It didn't work for our clinicians as well, because we could also see the moral injury and the burnout that comes when you can't offer the services that you know people are wanting and needing. And when we think about what do we do about that? Well, yeah, it's tricky, and I don't have any great answers, but training and education is one thing. So when we think about wellbeing as seen as other to the core business of the disciplines, we need to look at, what is it that we're teaching our students? What are we saying is core work of speech therapy or of physiotherapy or of nursing. I've got the privilege of chairing the accreditation body for speech therapy in New Zealand, and we are rewriting our accreditation framework at the moment that essentially dictates what programs need to teach. We now have a requirement that programs are teaching about psychosocial wellbeing, and that programs are assessing students on how they're addressing psychosocial wellbeing. We need to look at how pathways for care develop, and where is wellbeing within policies, processes, structures, documentation, Basically, it's nowhere. But we also need to look structurally, and we can talk a little bit more about structures and organizations and cultures, because I think what this work reflects is a wider issue around the cultures and the organization of care that can make it really challenging for clinicians to work in the ways that they do. Ellen Bernstein-Ellis  Oh my gosh, it's a beautiful, beautiful response. I think my favorite quote, and there were many in that article, but the one that said “people with stroke live with the impacts of a stroke system that is designed around biomedical short term care for a lifelong condition and deserve services that support them to thrive, not just survive.” I think it's what we need to bring back into the curriculum for our students to understand. And all of this ties into the importance of understanding how cultures and organizations, like you just said, of care, might impact the therapy we provide to our clients. Why do cultures and organizations of care matter? You're alluding to that. I think we've just started to reflect on that. Felicity Bright  Yeah, I've often felt there's a real risk with the research that I do that we could end up pointing the finger at clinicians of not doing things as well as they could or as well as they should. But actually, we need to understand why is this? Why does it make sense for clinicians to prioritize dysphagia over communication? Why does it make sense to prioritize getting people home, over spending the time on addressing their wider wellbeing? And I've been really lucky to work with Deb Hersh and Stacey Attrill, we did a piece of work that looked at this in the context of how speech therapists enacted therapeutic relationships. And we started by delving into why do people work in the way that they do? We started to see the cultural elements. So the needs, for instance,  your allegiances to colleagues, to be a good team player, to maintain your legitimacy. And particularly for speech therapists, who often have a slightly tenuous role in stroke teams. Physios and OTs are important, but speech therapists often have to kind of fight to kind of have their voices heard, and so that can lead to speechies behaving in particular ways. We can also see how cultures of safety impact on what people prioritize. So Abby Foster has done some beautiful work around the cultures of aphasia care and acute care, and highlighting that actually the priority for physical safety and managing dysphagia risk is privileged over the culture of or a need to think about what is the risk associated with communication and poor communication and people not having communication access. If we understand why people work as they do, and if we understand how the cultures and the structures work, then we can start to unpack them and think about what are the ways that we might be able to do things differently. You know, these cultural factors are very real, and none of them are inherently wrong, like it's not a bad thing that we're trying to prevent people getting aspiration pneumonia. That's really, really important, but we need to understand how these things shape practice and the unintended consequences that they might have for what is not valued and for what work isn't prioritized, and what outcomes don't actually seem to really matter in these contexts. And when we start to make these visible, then that opens up space to think about, how might we be able to do things differently, where we can maybe hold all of these things. And you know, in my work that I'm doing around wellbeing, that's the next phase of our work, is working with clinicians to think about, how might we be able to do things differently, so that it's not one or the other, it's not a dichotomy.  But how do we create space for all of these things to be viewed as important and to be prioritized? Ellen Bernstein-Ellis  You've started to dig into that already, because you have yet another 2024 article that you co-authored with Kayes, Soundy and Drown,  Limited conversations about constrained futures: exploring clinician conversations about life after stroke in inpatient settings. And that examines how clinicians talk about the future with their clients. It analyzes 300 hours of observation of clinical interactions, along with 76 interviews with people with aphasia and 37 clinicians. I just want to say that's an astounding undertaking. So, as I read it, it felt like almost an extension of your 2013 and  2020 articles looking at hope, because you connected how what we say can impact how our clients see their future possibilities. Can you share some of the themes you constructed from all of that amazing data collection? I mean, I'm sorry, I thought 15 interviews were a lot, so then I saw this, and I'm like, oh my goodness, amazing. Felicity Bright  It was a pretty massive piece of work, but it was a real privilege to be able to sit and just observe interactions. And I'm so grateful to our people with stroke, many of whom were like two or three days post stroke, and they had the stranger come along and sit there and observe them for 12 hours, but also to our clinicians, who were quite vulnerable in that process of having somebody observe and analyze what they were doing. But at the same time, I think that work is really valuable for looking at what is going on. What we could see is that the conversations that were being had tended to focus on quite a short term future, and we termed this theme constrained temporal horizons. When clinicians were talking about the future, the vast majority of those conversations were about the immediate future. For doctors and nurses--for nurses, it was often what needs to happen in this shift. For allied health and for doctors, it was what needs to happen before you discharge from our service into the next service. And for some allied health, it might be the first few days at home, but there was a view that talking about the longer term future beyond that should be done by other clinicians who might have more knowledge of what life could look like at that stage. We also found that the talk about quite a constrained future was in the context of actually very limited talk, in the first place. So when we think about communication access, for instance, we think, oh, people with aphasia aren't getting very good communication. Actually, lots of people with stroke are not getting very good communication. Again, thinking about cultural factors, but actually communication is not happening well in stroke units, or, I think within the wider healthcare system.  You know, we've got a very task focused, medically focused situation. And so the conversations that were happening were on topics that were led by healthcare professionals, on the topics that they felt mattered-- the tasks they needed to do, the body structures and impairments. The goals that were set were about what needs to happen before somebody gets home. There was little talk about emotions. There was little talk about how you're feeling about what's going on, or what it might be like for you or for your family when you go home. And so this talk about the emotions and so on and future possibilities was left to patients and to families to raise. And instead, the conversations tended to focus on what the healthcare professionals saw as essential topics for the episode of care. We certainly did see some conversations about the future. So I don't want to be disparaging, and I also want to acknowledge the very partial nature of research. I did not see every single interaction. I know that a lot of these quite personal conversations often happen in things like the shower, when the nurses or the OTS are helping the person shower.  That's one of the few private spaces on the ward. And so I want to acknowledge that my analysis is based on a limited data set, and it isn't based on all the conversations that happened, but certainly there was a trend towards limited conversations. We did see that clinicians would open some doors about the future. So they would talk about possible prognosis in the context of things like upper limb prognostic testing that is offered in some hospitals in New Zealand. We would see clinicians talk about what was meaningful to people, particularly in a context where the patient was struggling to engage, but often when the clinicians were talking about this wider future in this context, it was done to try and plant seeds about what the healthcare professional thought was realistic, and it was done to try and help the person engage in rehabilitation in the context of maybe struggling to engage at the best of times. So I think what we could see was that conversations were limited. They were limited conversations about short term, constrained futures that didn't necessarily set people up with hope for the future, with a sense of possibility, with a sense of even starting that process about what matters, to thinking about what matters to me, what do I want life to look like? Ellen Bernstein-Ellis  Wow, and that really just circles us back to that concept of hope. Your work in hope has just been so meaningful to me. I've been really honored to be the guest lecturer speaking about aphasia to our counseling course that's taught by Dr Shubha Kashinath at Cal State, East Bay. And I've included, from the beginning, your work on hope. I just feel it's critical to give our students ways to understand and think about this construct and the role they can have in offering some hope building clinical interactions. I'd like to close this interview by having you discuss some of your first work that I had the honor to read, and some of the hope affirming strategies that you suggest in your 2020 article. Because I just think that's really a gift. Felicity Bright  One of the things that really fascinated me in this work was how our people with aphasia in the research talked about how they look at their clinician and they are reading them to see, are you somebody who's going to give me hope or not? And if they didn't feel their clinician was going to support their hope or was going to help give them hope, or was going to disparage their hopes, they would shut down and they wouldn't share. And so I think, one of the things is to be reflecting on yourself.  What are the messages that you are giving about how you are a safe person to talk to, about whether you are somebody that they can engage in these risky conversations about? I think there's a couple of things as well. We need to recognize that just because somebody says they hope for something doesn't mean that they expect it to happen. We all have unrealistic hopes and expectations. You know,  psychologist colleagues talk to me about how actually having unrealistic hope is part of being psychologically adjusted, and why should that be different for people with stroke? Who are we to say that we hold the expertise. Now, that's not to say that there aren't challenges. So sometimes you might need to do a bit of a balance of, oh, is this something I need to engage in a conversation about? You know, an example is, if somebody is going to invest quite a bit of money in something that actually, there's no evidence to support and could potentially be problematic. There's a really good guideline I found from Christy Simpson, who's an ethicist, who talked about what are the positive effects that this hope has for people? What would be the impacts of taking it away, both positive, but also, what are the negative things that it would do? And so actually engaging in a bit of a risk analysis to think critically about what is holding this hope doing for somebody. Linked to that in the latest paper we did around recalibrating hope, it really highlighted to me the importance of trusting people to often recalibrate their own hopes. So I went back to my original participants from my 2013 research a couple of years later, and I looked at their experiences of hope over that time. And what we found was most of them recalibrated their hopes. They hoped for different things over that time, and they had done that as they engaged in different activities, as they tried things, as they considered their progress, as they rethought what mattered to them. And so that really highlighted, to me, the need to trust people, but it also highlighted the need to think about, how do we support a context that supports people to do that recalibration. Those who were more likely to recalibrate and hold both hope and realism together were people who had social networks, who were engaging in meaningful activities, and who had a sense of purpose and possibility. One of my participants didn't have that. They had lost their social connections. They had no activities in which they were engaging in what was meaningful, and their hope had shrunk. And so it talks to me again, those earlier conversations we've had about well being, thinking about what's meaningful, what supports wellbeing, that's exactly the same thing that supports hope. How are we supporting people's social wellbeing? How are we supporting their relational wellbeing? How are we helping them connect to what is meaningful and what is possible, not just to their impairments, and maybe what is not working so well. I think it's really important to be explicitly thinking about, what is it that helps people bring joy, have joy? What brings them peace in the present? And how can we help them have that sense that things are okay, even if they're not perfect, but also help them have that sense of looking to a future that's possible. Ellen Bernstein-Ellis  Okay, we only have a minute or two left, but I'm going to throw this last question out to you. Felicity, if you had to pick only one thing that we need to achieve urgently as a community of providers, of professionals, what would that one thing be? This is almost like your elevator pitch. You got 60 seconds here. So, so Felicity Bright  So my one thing, in a long, complex sentence, is that speech and language therapists need to reprioritize communication and supporting people to live well after stroke and aphasia, and they need to consider how we model to our colleagues and to our patients and families, and how we support cultures of care that value relationships and relational work, that value and support communication, and that value and support wellbeing.    Ellen Bernstein-Ellis  Oh my goodness, well said, Felicity. Thank you so much for the honor of having this interview today. I know it's going to be impactful to our listeners, and I want to thank our listeners as well. For references and resources mentioned in today's show,  please see our show notes. They're available on our website@www.aphasiaaccess.org and there you can also become a member of our organization, browse our growing library of materials and find out about the Aphasia Access Academy, and if you have an idea for a future podcast episode, email us at info@aphasia access.org.  For Aphasia Access Conversations,  I'm Ellen Bernstein-Ellis, and thanks again for your ongoing support of Aphasia Access. Thank you, Felicity. Felicity Bright  My pleasure. Thank you for having me.   References and Resources AUT Centre for Person Centred Research: https://cpcr.aut.ac.nz/our-research Biel, M. (Host). (2016). An interview with Felicity Bright: The patient's engagement and experience with you, the speech pathologist (No. 2) [audio podcast episode). ANCDS. SoundCloud.https://soundcloud.com/ancds/ep-2-an-interview-with-felicity-bright-the-patients-engagement-and-experience?utm_source=www.ancds.org&utm_campaign=wtshare&utm_medium=widget&utm_content=https%253A%252F%252Fsoundcloud.com%252Fancds%252Fep-2-an-interview-with-felicity-bright-the-patients-engagement-and-experience  Bright, F. A., Ibell‐Roberts, C., Featherstone, K., Signal, N., Wilson, B. J., Collier, A., & Fu, V. (2024). ‘Physical well‐being is our top priority': Healthcare professionals' challenges in supporting psychosocial well‐being in stroke services. Health Expectations, 27(2), e14016. Bright, F. A., Ibell-Roberts, C., & Wilson, B. J. (2024). Psychosocial well-being after stroke in Aotearoa New Zealand: a qualitative metasynthesis. Disability and Rehabilitation, 46(10), 2000-2013. Bright, F. A., Kayes, N. M., McCann, C. M., & McPherson, K. M. (2013). Hope in people with aphasia. Aphasiology, 27(1), 41-58. Bright, F. A., McCann, C. M., & Kayes, N. M. (2020). Recalibrating hope: A longitudinal study of the experiences of people with aphasia after stroke. Scandinavian Journal of Caring Sciences, 34(2), 428-435. Bright, F. A., Kayes, N. M., Soundy, A., & Drown, J. (2024). Limited conversations about constrained futures: exploring clinicians' conversations about life after stroke in inpatient settings. Brain Impairment, 25(1). Ellis-Hill, C., Payne, S., & Ward, C. (2008). Using stroke to explore the life thread model: an alternative approach to understanding rehabilitation following an acquired disability. Disability and rehabilitation, 30(2), 150-159. Foster, A., O'Halloran, R., Rose, M., & Worrall, L. (2016). “Communication is taking a back seat”: speech pathologists' perceptions of aphasia management in acute hospital settings. Aphasiology, 30(5), 585-608. Parr, S., Byng, S., & Gilpin, S. (1997). Talking about aphasia: Living with loss of language after stroke. McGraw-Hill Education (UK). Simpson, C. (2004). When hope makes us vulnerable: A discussion of patient-healthcare provider interactions in the context of hope. Bioethics, 18(5), 428-447

Questions to Ministers Hon CARMEL SEPULONI to the Minister for Social Development and Employment: Does she stand by her statement, "Our Government will not tolerate people who accept the Jobseeker Support benefit but refuse to uphold their obligation to seek a job - it is not fair on hardworking Kiwis who pay their taxes that go towards those benefit payments"; if not, why not? Dr HAMISH CAMPBELL to the Minister of Health: What actions has the Government taken to improve the lives of New Zealanders, and their families, who are impacted by cancer? TAMATHA PAUL to the Minister of Police: Does he stand by his statement that he doesn't "think there is systemic bias in the police at all"; if so, how does he explain findings released by the Police that being Maori makes you 11 percent more likely to be prosecuted compared to Pakeha for the same offence? Hon WILLIE JACKSON to the Minister for Social Development and Employment: How are her employment policies going to support New Zealanders in to work, given that the Reserve Bank's August Monetary Policy Statement predicts that unemployment will rise to 5.4 percent? MARK CAMERON to the Associate Minister for the Environment: What recent announcements has he made relating to significant natural areas? JAMES MEAGER to the Minister of Police: By how much have Police foot patrols increased under this Government? LAN PHAM to the Minister for the Environment: Does she stand by her statement that "It's getting that balance between the actions that we take, and environmental protection ... we consider that the balance had swung too far towards environmental protection at the cost of not being able to get things done"? Hon Dr DEBORAH RUSSELL to the Minister for Tertiary Education and Skills: Does she stand by her statement that Te Pukenga is a "financial mess, drowning in debt of over $250 million"; if so, why? DANA KIRKPATRICK to the Minister of Forestry: What action has the Government taken in respect of forestry and the clean-up of the East Coast? CUSHLA TANGAERE-MANUEL to the Minister of Health: Does he stand by his statement that there is a health "workforce crisis"; if so, how does he respond to senior medical officers of Tairawhiti, who have said, "Recent national directives setting recruitment restrictions and hospital budget cuts make our situation even worse"? CAMERON BREWER to the Minister of Revenue: What announcements has he made on tax? TAKUTA FERRIS to the Minister for Maori Development: Is it acceptable that Whakaata Maori has not had an increase in baseline funding since 2008?

He inoi mo nga Pakeha me nga Maori "Prayer for peaceful cooperation between Māori and Pākehā" John Whiteley. Mangungu: He mea ta i te perehi o nga Weteriana Mihanere. 1837 Miscellaneous MSS & documents in Maori Reverent Richard Taylor [1805-1873] GNZMS 297. 18: nō.26. Ref: https://discover.aucklandlibraries.govt.nz/search/card?id=78d627d0-d835-5a89-814c-3194ffc963f1&entityType=FormatGroup Read by Xavier Forsman on the theme Reo Hahi. Recorded in support of the Waiwaia Ngā Ngutu Exhibition 2024 For more information about the exhibition: https://ourauckland.aucklandcouncil.govt.nz/events/2024/09/waiwaia-nga-ngutu/

Te Korimako: Etahi Whakatauki a te Pakeha Hanuere 15 1886, Page 8 Ref: https://discover.aucklandlibraries.govt.nz/search/card?id=0b225e70-c400-5135-bc85-f6433ddde22b&entityType=FormatGroup Read by Xavier Forsman on the theme Kupu Whakawhiti Recorded in support of the Waiwaia Ngā Ngutu Exhibition 2024 For more information about the exhibition: https://ourauckland.aucklandcouncil.govt.nz/events/2024/09/waiwaia-nga-ngutu/

A legal expert is rejecting the legitimacy of research into police bias. A two-year inquiry commissioned by police suggests there are ongoing inequities in treatment depending on people's race, sexuality, gender, and mental health. It's found Māori men are more likely to be stopped, tasered, and prosecuted, compared with Pakeha. Lawyer Steve Cullen says it's a 'bizarre' allegation. "There might be individual cases that might seem to have that as a bias in relation to the parties involved in the case - but that doesn't support an allegation of fundamental corruption within the police nationwide." LISTEN ABOVE  See omnystudio.com/listener for privacy information.

In 1979, group of young Maori and Pasifika activists tried to stop Pakeha students at the University of Auckland performing a parody of haka each capping week. Unfortunately, the consequences for those activists were severe - many were convicted. Three years ago actor, writer and director Katie Wolfe's play The Haka Party Incident opened in Auckland. Now, she's made a documentary intertwining views from both sides of the confrontation. It will have its world premiere at the New Zealand International Film Festival.

The mantra of the current government is to ‘get the country back on track', but Honorary Associate professor Avril Bell says the current government is looking at safeguarding Pakeha privilege at the expense of Maori. The removal of section 7aa, repealing the Maori Health Authority are some of the actions the government had taken which Avril claims are exclusively ‘anti-Maori'. Sasha spoke to Avril Bell from the University of Auckland about why what's good for Maori is good for everyone.

Did you see the reaction to Donald Trump's comments yesterday?  This is what he said about Kamala Harris' race: "She was Indian all the way and then all of a sudden she made a turn and she became a black person."  What?  The media rightly ran the story, and it was a big deal.  Isn't questioning someone's race exactly what Rawiri Waititi did to Karen Chhour?  Isn't that exactly what he did the other day in parliament when he asked what blood quantum are you? Couldn't the same be said of Kelvin Davis saying that Karen Chhour lives in a Pakeha world?  She's Māori by the way. And what about Te Pāti Māori? They said Karen Shaw should have been raised by Māori caregivers instead of Pakeha ones. And claimed that she had disdain for Māori, for her people. This week they said she's just a puppet of her party and she was basically left in tears in the hallway to ThreeNews.  "I'm still a person. I'm still a person and I feel like I'm getting that stripped away from me day by day in this place, I've had enough.”  No apologies from Te Pāti Māori, no accountability.   I just think it's sad. Put the politics to one side for a second, there's a woman crying in a hallway. Wouldn't you want to just say sorry, if what I had said had made you feel that way?  Karen Chhour is not a bad person, you might disagree with their policies, sure, but also, her treatment in the media this week. I think she's been interrogated more about who bullied her than Julie Anne Genter ever was about actually bullying. It's a double standard. No wonder she's battling and struggling.   Then Chippy turns around and says she's not fit to be a minister. Gaslighting much.  Karen Chhour will be fine. She's a very strong individual.  I guess it just annoys me because if the shoe was on the other foot, imagine, just imagine. And where's the Human Rights Commission? Where's their statement on this stuff?  There'll be attack dogs on social media. You can, you can just imagine how it would play out if the shoe was on the other foot.  I say, keep doing what you're doing. Karen Chhour, you're hard working, you're conscientious, and you can rise above it. See omnystudio.com/listener for privacy information.

Multiple agencies are still searching for a man who's believed to have gone went overboard in Wellington Harbour this morning. Police say the missing man is Pakeha and in his 40s - they haven't yet been able to identify him, and are asking for the public's help. The man's believed to have been the only passenger onboard the six o clock sailing of the East by West ferry, from the central city to Days Bay. Soumya Bhamidipati reports from Queens Wharf.

The Children's Minister says the word racism is chucked around too much in Parliament. A Bill by Karen Chhour that removes some Treaty obligations from the Oranga Tamariki Act passed its first reading yesterday. It's prompted fiery and emotional speeches in the House, and Labour's Children's Spokesperson called Chhour a 'sell out'. On social media, Te Pati Māori's said Chhour's Pakeha upbringing has given her disdain for her own people. Chhour says it's a lazy argument. "Where it actually disrespects people who are the victims of racism - we need to get back to debating the policies and not the person." LISTEN ABOVESee omnystudio.com/listener for privacy information.

Te Pati Māori managed to raise a few eyebrows over their comments about the Children's Minister. Karen Chhour's bill to remove section 7AA from the Oranga Tamariki Act passed its first reading yesterday. Responding to the Bill, Te Pati Māori has said since Chhour was raised by Pakeha, she has a disconnection and a disdain for her own people. ZB senior political correspondent Barry Soper says Te Pati Māori's behaviour towards Minister Chhour was 'out of hand'. LISTEN ABOVESee omnystudio.com/listener for privacy information.

Political commentator, academic and author Richard Shaw's new book The Unsettled confronts colonial land theft through Pakeha settler stories. A follow up to his 2021 book The Forgotten Coast, a personal story of his family history highlighting what he calls "the shady bits beneath our family tree, specifically, the land which underpinned his family's security and prosperity, taken from tangata whenua.

The condition Osteoperosis, where new bone growth doesn't keep up with the loss of old bone, affects men and women of all races - but Pakeha women, post menopause, are those at highest risk. It's known as a 'silent' disease, as there's typically no symptoms until an individual fractures a bone. Ian Reid is an endocrinologist and Distinguished Professor at the University of Auckland. He was part of the Bone and Joint Research Group who were awarded the Prime Ministers Science Prize in 2015 for their work revealing the widely held belief of needing extra calcium for bone health is a myth. He has the latest results of a study which finds an injectable treatment for osteoporosis reduces fractures by a third in women over 65 years.

Join Erin, and Lemurian Elder, Huna Flash as they dive into the lost history of Lemuria, its teachings and practices! 

A WOMEN OF JUSTICE   Annette Sykes is a remarkable figure in New Zealand's legal and political scene. Her journey began during a political protest in Wellington in the 1980s. Since then, she has fearlessly fought for the rights of Māori interests and indigenous rights for the past 40 years, both in New Zealand and internationally. Annette is known for her exceptional legal skills and unwavering commitment to social justice.    Despite facing criticism and backlash from both Pakeha and Māori communities, Annette remains steadfast in her pursuit of justice, earning her the respect and admiration of many in the legal and political world.   Recently, we had the privilege of sitting down with Annette to discuss her thoughts on the current constitution and the need for change. She spoke candidly about the challenges of being a Māori woman in a predominantly Pakeha legal system and stressed the importance of having a constitution that reflects the diverse cultural identities of Aotearoa.    This is her story. Indigenous 100 - Annette Sykes. 

A 19-year-old Waitaki candidate has spoken out about the abuse he faced on the campaign trail. Ethan Reille says he went through a 'daunting' experience in his first campaign- he was subject to verbal and digital abuse and threats, and was spat at a rural A&P event. He says young candidates shouldn't have to experience that kind of abuse in politics. "We've seen it progressively get worse as more young people enter the political space. At the same time, as a Pakeha male, I don't share the brunt of what our female, Indigenous and Pasifika candidates face." LISTEN ABOVESee omnystudio.com/listener for privacy information.

ACC Head G Lane joins Manaia Stewart on a Fridee to preview the Warriors v Bunnies, review the Black Ferns thrashing Aussie and Day 2 of the Ashes.The Daily Agenda is powered by Musashi - Fuelling athletes like Aaron Smith, RTS, Manaia Stewart & G Lane for more than 30 years.See omnystudio.com/listener for privacy information.

Former Labour Cabinet minister John Tamihere recently claimed that water is a Māori-owned asset. In an opinion piece written for Stuff, Tamihere argued that Pakeha had taken control of a '100 percent Māori-owned' resource, citing the Treaty of Waitangi. ZB senior political correspondent Barry Soper says John Tamihere's piece was written to be provocative, but if he had courage in his convictions, he'd be willing to debate it. LISTEN ABOVESee omnystudio.com/listener for privacy information.

An open letter will be delivered to parliament this morning calling on the government to crack on with legislation requiring transparency from businesses on the pay gap. The letter comes after the Pacific Pay Gap Inquiry Report found that for every dollar a Pakeha man made in 2021, Pakeha women earned just 89 cents. For Maori men it dropped to 86 cents, Maori women and Pasifika men earned 81 cents, and Pasifika women earned just 75 cents on the dollar. The letter is signed by 51 businesses, unions and other groups, with the likes of ANZ bank, Sky City, and DB Breweries among the signatories. Equal Employment Opportunities Commissioner Saunoamaali'i Karanina Sumeo spoke to Corin Dann.  

I've changed my opinion on Marama Davidson's comments. Just a little bit, not completely.  But having read a lot more and hearing defence of her, I think I understand what she was trying to say. I think she left out a key word: “Sexual". If she had said: “It is white cis men who cause SEXUAL violence in the world”, then she's actually right. Statically, 46 percent of the country's sexual violence crimes are committed by Pakeha and 29 percent by Maori.  And not only is she right, but what she was trying to do is also well-meaning, because she was at a rally where Posie Parker was whipping up fear of trans women committing sexual crimes against other women. And Marama Davidson was saying it's not trans women who predominately commit these crimes, it's men who commit these crimes. And she is correct.  The problem though is the word white. Even if she is factually correct that it is white men, that word is the problem.  Let's flip it around. If a white parliamentarian was walking down the street at a rally holding a placard and saying: “It is Maori cis men who cause violence in the world”, would we tolerate that?  No, we would accuse that MP of weaponizing someone's race. And that is what Marama has done, even if it was right. So then the question is; do we just need to stop talking about race so much?  Because we get race rammed down our throats at the moment. Maori vaccination rates during Covid, Pasifika truancy rates after Covid, Pakeha crime stats at the moment… I reckon we are doing more harm than good with the constant focus on race. Because even though it might come from a good place in trying to lift vaccination or school attendance rates, it also constantly reinforces stereotypes to the people hearing those stats. And it can get weaponised, accidentally or not. Marama's statement could have defended trans women and also not caused uproar if she had just left the ethnicity part out of it. And maybe there's a lesson in that for the rest of us. LISTEN ABOVESee omnystudio.com/listener for privacy information.

Right, I'm going to tell you a story that makes me incredibly sad. And I want to know whether you think we're doing things right in this country. Today, the family of Moana have announced they're going to give her up because fighting to keep her is too stressful. Moana is a little girl, about seven or eight years old. Authorities took her away from her mum when she was three and placed her with a foster family in Hawke's Bay. She'd already been taken away from her mum three times. She showed signs of sexual abuse, she flinched at the sight of men, she had rotten teeth and an untreated club foot. The foster family took her and raised her and she was then described as a happy, healthy, stable, young girl living in a loving relationship where for the first time she had a father. But then Oranga Tamariki, aka CYFS tried to take Moana away from her foster family because her foster parents are Pakeha and she is Māori and Oranga Tamariki didn't think her foster family could provide her ‘cultural needs'. Legally they can do this, because the law requires Oranga Tamariki to consider ‘treaty principles'. Section 7AA, put into the law in 2019. The case went to the Family Court, which ruled that Moana should stay with her foster parents. The judge slammed Oranga Tamariki for putting ideology ahead of the girl's best interests.  It went to the High Court, which also ruled that Moana should stay with her foster parents. It was going to go to the Appeal Court too, but now her foster parents have given her up.  They say it's the “hardest decision of their lives”, but it's too stressful. There have been ongoing appeals, a number of reports of concern lodged against the family claiming abuse that was never substantiated and the birth family, they say, only see her for a few hours every few months, but gave the power to make rules around how she's raised that affect her day to day routine. So after years of fighting to keep her, they're giving up. They're giving her back to Oranga Tamariki. Are we doing things right in this country?  Moana was reportedly happy and healthy and she will now be taken away from that family, her birth mother wants her to go to a Māori family. Culture is important; we would all agree I'm sure. I'm sure we're all very proud of our own culture, whatever it is. But surely a child's safety and wellbeing is more important. I think we're doing things wrong.   I'm very sad about this news. If this is what Section 7AA does to little kids, then putting it in there was a mistake and it needs to be removed from the law. LISTEN ABOVESee omnystudio.com/listener for privacy information.

A bitter end to a custody fight over a Maori child, whose Pakeha foster family has given up an ongoing legal battle. Stuff reports Oranga Tamariki three times took the girl, nicknamed Moana, before she was three before putting her with the couple. After four years, Oranga Tamariki then placed her with a Wellington Maori family, saying the couple couldn't meet her 'cultural needs'. Whanau Ora Commissioning Agency chair, Merepeka Ruakawa-Tait, says it's unbelievable. "This wonderful family, they provided for her emotional needs, her health and educational needs. And yes, they mightn't have been able to apply for her cultural needs, but with the family support, they could have done that." LISTEN ABOVESee omnystudio.com/listener for privacy information.

On tonight's edition of The Huddle, Trish Sherson from Sherson Willis PR and Mike Munroe, former Labour Chief of Staff and Director at Mike Munro Communications joined in on a discussion about the following issues of the day:  Auckland mayor Wayne Brown has waged a war on road cones, and Vector is standing by in support of this move. Will Wayne Brown get something done to improve Auckland traffic management? Ginny Andersen is the new Police Minister- what do we think? Is her limited experience in Cabinet and low ranking a concern? Is it the best look for Chris Hipkins to defend her? The Pakeha foster parents of a young Maori girl, 'Moana' have made the tough decision to return her to state care as Oranga Tamariki and the girl's mother are concerned about the couple not meeting her 'cultural needs'. What do we make of this case? Is it sexist to offer a $10,000 prize to the first person to complete the 100km South Island Ultra Marathon in eight hours?  LISTEN ABOVESee omnystudio.com/listener for privacy information.

On June 17th 1843, a posse of European settlers head to the Wairau Valley - planning to arrest the renowned chief Te Rauparaha and his nephew, Te Rangihaeata. A gun battle breaks out and 26 people are killed, including several Pakeha prisoners executed in the aftermath. So... what happened? and why?

Māori students are stood down from school as a punishment for bad behaviour almost twice as much as Pakeha students. Official figures show the rate for Māori is almost 5 percent, compared to 2.5 percent for Pakeha. The body representing Māori immersion schools or kura says a move to a more Treaty-based schooling system would help fix the problem.  Ashleigh McCaull reports. 

The chair of Whānau Ora says a court decision to keep a young Māori girl in the care of the Pakeha couple who adopted her,  is a tricky one. Oranga Tamariki placed her with the couple, but later decided it wanted to place her with a Māori woman, to provide for her cultural needs. Stuff reports an appeal made by the girl's mother, supported by Oranga Tamariki, has been dismissed by the High Court. Merepeka Ruakawa-Tait told Mike Hosking the fact the girl has found love and kindness is a priority, but she does also have cultural needs. She says that's been part of the problem over the years of children in state or foster care, that cultural needs aren't taken into consideration. Raukawa-Tait says she's in two minds. Oranga Tamariki says it respects the decision of the court and has nothing further to add. LISTEN ABOVESee omnystudio.com/listener for privacy information.

If you're interested in the emerging co-governance debate, here's a tip: Keep an eye on what's going on with Tuhoe and the DOC huts and the area formerly known as Te Urewera National Park. I think this is becoming the most of obvious example of why co-governance doesn't work.  Quick recap: back in 2014 Chris Finlayson reached a treaty settlement with Tuhoe, and part of that allowed the iwi to govern Te Urewera National Park with DOC. Kiwis were promised they'd still have guaranteed public access.   That's not happening: Tuhoe closed the park all of last summer, they refused to let DOC maintain the huts and swing bridges and boardwalks, they object to 1080 drops so the pests have got out of control. And now they're burning down the back country DOC huts. Here's why co-governance doesn't work: Because Tuhoe is doing this despite a huge amount of opposition.  Hunters don't like it, conservationists don't like it, trampers don't like it, and even Tuhoe's people don't like it. There were huge protests yesterday. Hundreds of people both Maori and Pakeha protested in Taneatua, waving placards saying “hands off our huts” and “stop state-funded desecration”.  There's an 8000 strong petition calling for the removals to stop. But what can we do about? What can the conservationists and the hunters and the trampers and even the people of Tuhoe do about it?  Nothing. Because there is no accountability.  The iwi's governing body calls the shots.  Even if it breaks the terms of the deal, even if its own people don't like it.  They call the shots, they're not answerable to you and I.  That is the opposite of how our democracy works. Normally if you don't like something you can complain to a higher authority or vote them out, but you can't do that with Tuhoe. And that in a nutshell is the problem with co-governance. And if you're not yet convinced, Watch the Tuhoe case unfold. LISTEN ABOVESee omnystudio.com/listener for privacy information.

A Tikanga Maori expert says some work by Pakeha artist Lester Hall  inappropriately uses Maori symbolism. Hall's calling it quits and closing his Kerikeri art studio and removing Maori influences from his work, saying there have been sustained and nasty attacks on him and an Auckland gallery that's now stopped featuring his work. Karaitiana Taiuru  says of forty-four prints Hall has listed on his website, eight are culturally offensive. "They used traditional Maori religious symbols, someone else's ancestor, the sexualisation of Maori women... there's genuine concerns for me with some of his art. Overall, I would suggest a little of it is provocative, but most of it's ok." LISTEN ABOVESee omnystudio.com/listener for privacy information.

In his book The Clarence: People and Places of Waiau Toa, rural journalist Tim Fulton explores more than 200 kilometres of mountains, rivers and valleys bordering Canterbury and Marlborough. Tim tells Kathryn his book is not exclusively a farming or a Pakeha settlement story, it also pays tribute to Maori settlement and ongoing connection to the area, as well as the people who have worked the rugged land for generations.

Questions to Ministers CHRISTOPHER LUXON to the Prime Minister: Does she stand by all of her Government's statements and actions? BARBARA EDMONDS to the Minister of Finance: What recent reports has he seen on the New Zealand economy? NICOLA WILLIS to the Minister of Finance: Has he seen a report by ASB that "soaring living costs are expected to add roughly $110 per week to household budgets over the next 12 months"; if so, does he expect wages will keep up with that increase in the cost of living? ANGIE WARREN-CLARK to the Minister of Housing: What actions has the Government taken recently to address the housing infrastructure shortage? DAVID SEYMOUR to the Prime Minister: Does she stand by all her Government's statements and actions? TAMATI COFFEY to the Minister for Small Business: What announcements has he made about supporting mental health and wellbeing for small businesses? JAN LOGIE to the Associate Minister for Workplace Relations and Safety: Has she seen the Human Rights Commission's Pacific Pay Gap Inquiry findings that in 2021 the pay gap for median hourly earnings of Pacific men compared to Pakeha men was 18.8 percent and for Pacific women compared to Pakeha men was 25.1 percent; if so, what, if anything, is she doing to reduce the Pacific pay gap? MARJA LUBECK to the Associate Minister of Education (School Operations): What reports has she seen on the delivery of the free healthy school lunches programme? Dr SHANE RETI to the Minister of Health: What is his response to the independent report into the death of a woman who left the Middlemore emergency department, which stated that Middlemore had "the worst-ever compliance with the Shorter Stays in ED health target for CMH during the month of June", and which other emergency departments, if any, also had their worst ever shorter stays in emergency department in June 2022? BROOKE VAN VELDEN to the Prime Minister: Does she stand by her statements on women's rights? TODD MULLER to the Minister of Agriculture: Does he support the Government's proposed agriculture emissions plan, which reportedly could reduce production from sheep and beef farms by 20 percent, and does he agree with Federated Farmers that the policy will "rip the guts out of small town New Zealand"? JO LUXTON to the Minister of Immigration: What recent announcements has he made about the next steps in the Government's plan to reconnect New Zealanders to the world?

Author Helen Beaglehole first visited the Marlborough Sounds in a small yacht after a very stormy Cook Strait crossing. She returned numerous times over the next 40 years, exploring and sailing the Sounds' intricate network of coves and dense bush. When she learned little had been written about the history of the Sounds, she set out to change that, and the result is One Hundred Havens: The Settlement of the Marlborough Sounds. As she notes, it's the story of two people and two fates: Maori, who had their land "bought" by the Crown and were placed onto ever-shrinking reserves and the various waves of Pakeha settlers through the area. She joins Kathryn to talk about what surprised her in her research into history of the Marlborough Sounds.

On a cold September 14th 1972, Hana Te Hemara and a group of elders and language champions marched on parliament, presenting the petition signed by 33 thousand Maori and Pakeha, and calling for the introduction of Maori language and culture in schools nationwide. By that time, te reo Maori was in grave danger of dying out, but the actions of the petitioners sparked change - kohanga reo, kura kaupapa, wananga followed, and Te Reo Maori became an official language. Kathryn speaks with Midday Report Presenter, Mani Dunlop at parliament, and Hana Te Hemara's great niece, Hana-Rawhiti Maipi-Clarke, who is speaking at the commemoration.

Today marks 50 years since the Maori language petition was presented at Parliament, igniting the Maori language movement. On a cold September 14th 1972, Hana Te Hemara and a group of elders and language champions marched on parliament presenting the petition signed by 33 thousand Maori and Pakeha, and calling for the introduction of Maori language and culture in schools nationwide. By that time, te reo Maori was in grave danger of dying out, but the actions of the petitioners sparked change - kohanga reo, kura kaupapa, wananga followed, and Te Reo Maori became an official language. A commemorative event is on at parliament this morning to mark the anniversary, where one of the speakers is Hana te Hemara's great niece, Hana-Rawhiti Maipi-Clarke.

Council candidates of Chinese ethnicity say they're facing disproportionate and racist attacks on their hoardings. Some candidates have had their faces erased by white paint or cut out entirely, while Pakeha candidates have their images spared. At times, they can be running on the same ticket, on the same billboard. Auckland City Councillor Paul Young says he's had seven signs destroyed in the past day, and more than 20 in total. He spoke to Susie Ferguson.

Not much is certain about the life of Charlotte Badger, one of the first Pakeha women to live in New Zealand, but many stories have been woven about her over two centuries. A young Charlotte was arrested for the crime of 'housebreaking' in her native Worcester, sentenced to death and sent to the penal colony of New South Wales in the early 19th century. Upon her release, she's aboard a ship when its crew mutinies - and ends up living among Maori in the Bay of Islands. Through some excellent historical detective work Jennifer Ashton has unpicked what we know for sure about Charlotte from the legends that have sprung up about her. Her book is Thief, Convict, Pirate, Wife: The Many Histories of Charlotte Badger and Jennifer joins Kathryn to explain what she managed to learn about Charlotte.

It's gone by many names and structures over the years: Department of External Affairs, Ministry of Foreign Affairs... and now MFAT. The origin and evolution of the agency responsible for this country's international relations has been captured in a new book: New Zealand's Foreign Service: A History. It looks at the early years - with the role World War II played in its creation in 1943 and the key players who shaped it, to the way it responded to strategic events - like Britain strengthening ties with Europe, the breakdown of ANZUS and the war on terror. It also considers the internal changes to the organisation over the years - from one dominated by Pakeha men to one that was much more inclusive. Dr Ian McGibbon wrote the early chapters and has edited the book. He joins Kathryn to explain how the organisation has played a vital role in New Zealand's history.

The Covid-19 pandemic has worsened the long-standing issue of equal pay, with Pasifika workers getting less than they used to compared to their Pakeha counterparts. AUT's Work Research Institute looked at ethnic disparities in terms of job-entry wages after a period of non-employment, also known as "wage scarring", and limited wage progression for those who are employed. The lead researcher, Dr Alexander Plum, says the pandemic had amplifed the disparities, particularly among young Pasifika women. He spoke with Corin Dann.

An investigation has been launched after a complaint was laid about an assisted death in a public hospital.A family member of the person who died laid a complaint about their experience at the hospital to the Ministry of Health.The ministry's assisted dying secretariat has upheld the complaint and referred it to the Health and Disability Commissioner, who has begun an investigation.Further details, including the location of the hospital, were not known. The ministry and commissioner's office declined to give further details.It was one of four complaints in the first five months of the Assisted Dying Service, which came into force in November after a majority of New Zealanders backed legal euthanasia in a public referendum. The three other complaints had been resolved.The Assisted Dying Registrar's first annual report on the service - which covers the period from November to March - shows that there had been no breaches of the law so far. Aside from the complaints received by the ministry, feedback has been overwhelmingly positive, the report by registrar Kristin Good said.Patients and family members reported they were happy with the process, with the support from doctors, and the "peaceful" and "dignified" deaths of their loved ones.End of Life Choice Society president Ann David said she had received glowing reports about the service. She said even patients who were "bitterly disappointed" to not qualify for an assisted death had been counselled "with warmth and compassion" by their doctors.She told the story of an elderly woman who had not wanted to die in her room in a rest home and arranged to die in a beautiful outdoor setting in the bush."Within minutes she fell into a sleep from which she never awoke. She had avoided a prolonged and gruelling death, remaining instead in personal control to the end."The latest data shows that 400 people have applied for an assisted death up to June, and 143 people have died.Around 80 per cent of applicants were Pakeha, and more than half were older than 65. The majority of applicants for the service had been diagnosed with cancer.The number of people having their applications rejected was high by international standards - possibly because of the relatively strict criteria to access assisted dying in New Zealand.A total of 68 people (17 per cent) were deemed ineligible, more than half of them because they did not have a terminal illness which was likely to end their life within six months.Act Party leader David Seymour, who led the law change, said the ministry had done an "outstanding job" in running the service so far.He noted that some applicants had died waiting for approval from the ministry."In some ways, they are the most tragic cases. But if nobody died waiting for approval, you might ask if [the process] was going too quickly. And if too many people did, then you might ask if it was too rigorous." Act leader David Seymour said he still felt the End of Life Choice Act was too strict and that more people should be able to access assisted dying. Photo / Mark MitchellSeymour said the "one big failing" of the law was the decision to narrow its scope to exclude people with "grievous and irremediable" conditions - such as motor neurone disease.He said he agreed to this amendment to ensure that the law would pass, but still felt people with these conditions should be able to access euthanasia.The registrar's report said that one of the main themes of feedback to the ministry was that the threshold for accessing euthanasia was too high."The legislation is not as enabling as some people were hoping for with the criteria making an assisted death more restrictive than overseas jurisdictions."This was coupled with hope for a broadening of criteria over time."John Kleinsman, a bioethicist at Catholic organisation The Nathaniel Centre, said he hoped...See omnystudio.com/listener for privacy information.

Travelling to, and around, New Zealand was a major investment in time in the early 20th century. So what made tourists - mainly from Britain - undertake the journey? And how was the country sold to would-be travellers at the time? Historian Paul Moon has written about it in a new book called Touring Edwardian New Zealand. He looks at the Thomas Cook guidebook, first published in 1902, and how the fledgling tourism industry operated at a time when New Zealand was still dealing with tensions between Maori and Pakeha, and wrestling with its colonial ties to Britain.

A new exhibition in Auckland aims to bring the visual artists out from behind the camera and canvas and into the spotlight. The people involved have photographed, painted, even collaged other artists in the same show, The Artists on Artists show includes Maori, Samoan, Chinese, Pakeha, Sri Lankan, Filipino, Czech and Middle Eastern artists, who've each come up with a portrait of one of the other participants. Lynn Freeman spoke to the curator Lindsey Horne whose work also features in the exhibition alongside another of the artists, photographer Abhi Chinniah, Lindsey says she had the idea in the midst of last year's winter lockdown. Artists on Artists opens at Toi Tu in Tamaki Makauru Auckland on the 12th of May.

He's kept us waiting for more than a decade but writer Robert Sullivan has just published a new poetry collection in which he examines both his Maori and Pakeha lineage. The poems in Tunui Comet are deeply personal. They encompass the distant past and the future, while Te Reo and English stand confidently together in some of the works. Lynn Freeman talks with Robert - who's currently teachng at Waitaki Boys High School in Oamaru. He reads one of the poems from the collection - and it's a true story: Robert Sullivan' s Tunui Comet is published by Auckland University Press.

A suggestion to lower the retirement age for Maori.Maori Party co-leader Rawiri Waititi has suggested lowering it eight years to 57 given Maori die younger than Pakeha on average.Dr Ashley Bloomfield has announced his resignation as Director-General of the Ministry of Health.Bloomfield will step down in at the end of July after a four-year tenure dominated by Covid-19.Listen above as Jack Tame and Ben Thomas discuss the day's news with Andrew Dickens above