Although personality reliably predicts political beliefs, few-if any-studies have examined the relationship between the Big Six traits and attitudes toward people who have sexually offended. We address this oversight by examining the personality correlates of attitudes towards the rehabilitation of people who have sexually offended and support for two related policies: a threestrikes law and a public registry of persons convicted of sex crimes. Results from a nationwide random sample of adults (N = 40,769) reveal that Openness to Experience correlates positively, but Conscientiousness correlates negatively, with attitudes supportive of rehabilitation. Relationships between other Big Six traits and covariates are also discussed, as are the implications for increasing public support for rehabilitation policies. We thus provide the first large scale examination of the personality correlates of attitudes toward people who have sexually offended and related policies. These results demonstrate that extra-legal factors including personality impact policy support and reveal the need to frame policy options in ways that resonate with people's personality.
Emergency communication centre employees are indirectly exposed to potentially psychologically traumatic events (PPTEs), yet research on their mental health is limited. This national census survey (73.4% response rate, n=58) examines symptoms of Major Depressive Disorder (PHQ-9), Generalised Anxiety Disorder (GAD-7), and PTSD (SPRINT) among Fire and Emergency New Zealand personnel. It also explores PPTE exposure, organisational stressors, employee experiences, and coping mechanisms (AUDIT-C, emotional numbing scale) using mixed methods. Results show 64% screened positive for at least one mental disorder, with high rates of emotional numbing (31%) and hazardous alcohol use (51%). Qualitative analysis, including interviews and open-text survey responses, highlights stressors such as inadequate staffing, excessive workload, and lack of support. As the first dedicated study on this group in New Zealand, findings highlight the urgent need for targeted interventions.
This nationwide study uses Engel's biopsychosocial model to explore the biological, psychological, and social aspects of older informal caregivers' experiences during the COVID-19 pandemic in Aotearoa New Zealand. Through purposive sampling, we conducted in-depth interviews with 81 paper employs the biopsychosocial model to holistically analyse these experiences, identifying support needs for older informal caregivers. Using grounded theory, our analysis reveals a mix of positive and negative experiences among informal caregivers. Findings suggest that support systems and COVID-19 guidelines for older informal caregivers in Aotearoa New Zealand were poorly understood, with varying levels of positive and negative impacts reported by participants. This paper highlights the resilience and unmet needs of older informal caregivers during the pandemic, demonstrating the value of biopsychosocial model in understanding their experiences and needs for culturally responsive, accessible and better-communicated support systems.
The New Zealand Psychological Society's Code of Ethics guides the ethical practice of all registered psychologists working in New Zealand. Yet, emerging research suggests that the availability of a general code of ethics may fail to adequately support psychologists practicing in non-clinical domains, including Industrial/Organisational (IO) psychologists. Our study relied on 12 structured interviews with registered IO-trained psychologists in New Zealand to explore the main ethical issues and dilemmas encountered in the profession, and their views about the Code's ability to guide their practice. Findings from our thematic analysis show that IO-trained psychologists believe the Code offers limited and at times ambiguous direction for ethical decision-making and may contribute to sustaining blurred boundaries across scopes of practice. We discuss the contribution of our findings to a wider debate about the unification of the psychology profession and differentiation across domains of practice.
Research indicates that lower-income families encounter barriers to early support services for their autistic children. However, limited research has explored parent suggestions to reduce such barriers. Through a research-community partnership, this study used semi-structured interviews to explore lower-income parents' experiences of an early support service their child had participated in. Interviews were analysed using template analysis with themes located including navigating service pathways, child centred, service flexibility, and increased understanding. An overarching theme, differing needs and priorities, highlighted a necessity for greater flexibility within early support services. Collectively, suggestions from parents and research-community partners informed the development of potential adaptations aimed at enhancing support service accessibility. Implications and future research directions are discussed.
Child sexual abuse (CSA) is a significant concern affecting approximately 20% of children worldwide. Since most recorded CSA is committed by those without sexual convictions (84%), prevention efforts must be broad. Secondary prevention focuses on preventing escalation to harmful behaviour from at-risk individuals; approaches involving therapy can be termed 'prehabilitation.' Whilst there are limited examples internationally, prehabilitation viability in broader settings is unclear. One challenge could be public support. The aim of this study was to explore public opinion towards CSA prehabilitation amongst a sample from the general population in New Zealand (N = 721). Results showed that the majority were supportive: 82.6% following sample weighting procedures. Therefore, such services may be viable in New Zealand and potentially in other similar settings, and at minimum should not be challenged by a lack of public support.
Education, health, and social services systems are known to perpetuate inequities for Indigenous peoples, including Māori in Aotearoa. In Aotearoa, the decolonisation of these systems is part of upholding Tangata Tiriti obligations to Te Tiriti o Waitangi. The design of Psychology courses is part of this inequitable system. The positioning of those designing learning, who are Tangata Tiriti as allies, has not been adequately addressed to inform change. Using an autoethnographic approach, we discuss how the design of learning can perpetuate the effects of colonisation. We propose a reflective framework, which is intended to support Tangata Tiriti involved in designing Psychology training to more intentionally position themselves as Tiriti allies, working towards more equitable outcomes in Aotearoa.
Te Whare Takatāpui is a health framework developed by Elizabeth Kerekere (2023) to envision a positive future for Māori of diverse genders, sexualities and sex characteristics (takatāpui). Te Whare Takatāpui includes the six concepts of whakapapa, wairua, mouri , mana, tapu, tikanga. In this Kaupapa Māori visual autoethnography, using layered photographs, I explore how I engage with each of these aspects of the framework, through everyday practices that promote my health and wellbeing as a takatāpui person. My engagement with Te Whare Takatāpui provides an example of the power we can harness to affect both individual and collective healing in a context of decolonisation: to weave ourselves back together.
Me aro koe ki te hā o Hine-ahu-one – “pay heed to the dignity and power of women” Wāhine Māori (Māori women) reflect the intricate balance between life and death; the above whakataukī refers to the creation of the first Wahine Māori (Māori woman) in the flesh, and her transcendence from Te Ao Wairua (the spiritual world) to Te Ao Marama (the physical world). Wāhine Māori remain inherently tapu (sacred) within Te Ao Māori (a Māori world view) given our many roles, our kaha (strength) and our mana (prestige). Yet on our own whenua (land) we continue to be demarcated, diminished and disrespected by systems and frameworks within health and psychology that fail to reconcile our unique standing. This article explores the intersections of the field of psychology and its response to Wāhine Māori, centring the perspectives of two Wāhine Māori Kaimātai Hauora Hinengaro (Clinical Psychologists). We address the imminent need for redress to reposition psychology within Aotearoa New Zealand in a way that is responsive to the needs and aspirations of Wāhine Māori.
There is growing recognition of the psychological effects of the experience of anthropogenic environmental degradation. Pro-environmental behaviour (PEB) can be an adaptive response and may be influenced by value orientations and psychological processes. Using a mixed-methods approach, quantitative data from 205 New Zealand adults was collected to determine how well value orientations and stress appraisals of anthropogenic environmental degradation predict PEB. Results showed biospheric values and primary appraisals predicted greater engagement in PEB. Qualitative data from 269 New Zealand adults showed that experiences of anthropogenic environmental degradation are multi-dimensional and reflected five themes: depressive emotions; anxious emotions; dissatisfaction and outrage; impact on behaviour and functioning; and hope. The generalisability of the findings is limited given our samples (predominantly female, P & amacr;keha and young) do not reflect the diversity of the wider New Zealand population. Relevance of findings are discussed in promoting wellbeing of individuals and communities whilst maximising mitigation strategies.
Aotearoa has been resettling refugees for over 100 years, yet there is limited understanding of their diverse histories and resettlement successes, especially for Youth from Refugee Backgrounds (YRB). YRB experience disrupted learning in pre-resettlement and arrive in post-resettlement contexts with complex needs. Furthermore, their challenges are exacerbated by the structural violence they face within the education system in Aotearoa. Through interviews with eight female YRB aged 19-24, this study explored the school experiences that fostered educational and resettlement success. Using Interpretive Phenomenological Analysis, we found that while 'bridging' and 'bonding' relationships played distinct roles, connection (support and acceptance) with peers was imperative to successful resettlement. This emphasises the importance of supportive relationships for educational achievement, positive mental health, and belonging in Aotearoa.
Wahine M & amacr; ori (M & amacr; ori women) reflect the intricate balance between life and death; the above whakatauk & imacr; refers to the creation of the first Wahine M & amacr; ori (M & amacr; ori woman) in the flesh, and her transcendence from Te Ao Wairua (the spiritual world) to Te Ao Marama (the physical world). W & amacr; hine M & amacr; ori remain inherently tapu (sacred) within Te Ao M & amacr; ori (a M & amacr; ori world view) given our many roles, our kaha (strength) and our mana (prestige). Yet on our own whenua (land) we continue to be demarcated, diminished and disrespected by systems and frameworks within health and psychology that fail to reconcile our unique standing. This article explores the intersections of the field of psychology and its response to W & amacr; hine M & amacr; ori, centring the perspectives of two W & amacr; hine M & amacr; ori Kaim & amacr; tai Hauora Hinengaro (Clinical Psychologists). We address the imminent need for redress to reposition psychology within Aotearoa New Zealand in a way that is responsive to the needs and aspirations of W & amacr; hine M & amacr; ori.
Following the proposed repeal of Section 7AA of the Oranga Tamariki Act 1989, members of He Paiaka T & Omacr;tara (M & amacr;ori psychologist association) delivered a written and oral submission to the New Zealand Parliament's Social Services and Community Committee. This paper shares the submission, relevant research and practice contexts, and describes the submission process to assist others with future submissions. As highly qualified health professionals with research backgrounds, we believe that political engagement and providing expert evidence on psychology-related matters that impact individual and community well-being is not merely an extension of our work; it is a core professional responsibility, outlined in the New Zealand Psychologists' Code of Ethics. We implore others within our profession to fulfil this moral and ethical duty.
Mind-set liberation is critical to transforming the racist systems within which we live. Although we may understand injustices resulting from colonisation, including how the racist ideology of psychology has indoctrinated Indigenous imaginations, becoming critically conscientised to how we as Indigenous health practitioners perpetuate institutional and systemic racism is vital. Informed by Kaupapa M & amacr;ori theory, this paper describes how Rangi Parauri training acts as a creative, liberatory praxis which moves practitioners beyond limited understandings of racism towards collective and embodied sense-making in which practitioners are able to simultaneously heal from, resist, act against, and transform systems that uphold racism. As our minds are liberated and we grow in order to remain curious and in relationship with each other, profoundly different, limitless possibilities for wh & amacr;nau to discover their own h & imacr;n & amacr;tore emerge.
Te Whare Takat & amacr; pui is a health framework developed by Elizabeth Kerekere (2023) to envision a positive future for M & amacr; ori of diverse genders, sexualities and sex characteristics (takat & amacr; pui). Te Whare Takat & amacr; pui includes the six concepts of whakapapa, wairua, mouri1, mana, tapu, tikanga. In this Kaupapa M & amacr; ori visual autoethnography, using layered photographs, I explore how I engage with each of these aspects of the framework, through everyday practices that promote my health and wellbeing as a takat & amacr; pui person. My engagement with Te Whare Takat & amacr; pui provides an example of the power we can harness to affect both individual and collective healing in a context of decolonisation: to weave ourselves back together.
The monocultural nature of clinical psychology training in Aotearoa is untenable under Te Tiriti o Waitangi, which requires preparing students to work effectively with M & amacr;ori. This study extends this premise, amplifying the voices of ten Pacific clinical psychology students who shared their challenges navigating training programmes in Aotearoa universities. Using the Fijian qualitative method Veivosaki-yaga, students unpacked their challenges training within a monocultural academic environment that marginalises Pacific perspectives. Findings reveal that Pacific students' experiences were characterised by constant dissonance between Western epistemological dominance and Pacific worldviews, values and identities. The cost of fitting into these spaces was for students to silence and compartmentalise their identities, carry the burden of cultural labour, and to perform culture when convenient to the institution. These insights highlight the urgent need for transformative changes to prioritise equity and create a truly inclusive, supportive environment for all students.
This paper describes our approach to identifying and clearly describing ways in which individuals, groups, organisations, agencies, and governing bodies can approach and engage with an Indigenous-led group and their representatives. Our research began immediately after New Zealand's COVID-19 restrictions were introduced and has continued over the last 4 years. As a process of engagement, we draw out challenges experienced by Indigenous blind persons (t & amacr;ngata k & amacr;p & omacr; M & amacr;ori). We highlight the systemic failures that continue to impact the lives of k & amacr;p & omacr; who are M & amacr;ori. Our approach describes how we aspire to uphold the self-determination (tino rangatiratanga), governance (k & amacr;wanatanga), and equity (& omacr;ritetanga) of t & amacr;ngata k & amacr;p & omacr; M & amacr;ori in Aotearoa New Zealand in the hopes that other psychologists working will learn from the experiences we share and think about how these may apply when working with M & amacr;ori in other contexts (whether k & amacr;p & omacr;, disabled or not).
Racism reproduces trauma contributing to negative health and mental health outcomes for Indigenous and minoritised peoples. Racism is intergenerational, and systematic, intimately tied to what is viewed as trauma, how it is identified, and how trauma is dealt with in the helping professions. The Au Intergenerational Trauma Scale (Au-ITs), where 'au' symbolises the ripples and currents that reflect trauma's transmission across time, situates racism as a trauma that contributes directly to the maintenance of intergenerational trauma. A kaupapa M & amacr; ori research lens was employed to develop the Au-ITs comprising a literature review, an online Delphi method, and kanohi ki te kanohi w & amacr; nanga (face-to-face forums) with expert M & amacr; ori practitioners. The AUITs offers a collaborative therapeutic tool enabling practitioners and M & amacr; ori accessing their services, to explore direct and compounding trauma that is unacknowledged within current assessment frameworks.
Despite consistent critiques of the psychology discipline for over 40 years there has been insufficient inclusion of M & amacr;ori worldviews in tertiary learning environments, and we still do not have a comprehensive curriculum that can prepare psychology graduates to work with M & amacr;ori. Out of 141 courses offered in 2022 that we assessed, only two (1.4%) were specifically M & amacr;ori-focused. An additional 26 (18.4%) included some degree of M & amacr;ori-focused content. The number of specifically M & amacr;ori-focused courses have dropped by half when compared to a similar study conducted in 2003, and remained the same as 2015. Our findings raise critical questions about the existence of genuine institutional and professional commitment to embed Te Tiriti o Waitangi and address Eurocentric curricula in psychology.
