Māori Data Sovereignty and Māori Data Governance are articulationsand expressions of our Māori rights to be self-determining as sovereign peoples. Over the last decade, there has been considerable growth in scholarship, theorising and advocacy around Māori Data Sovereignty with a number of frameworks, models and sets of principles developed. Underpinned by Kaupapa Māori theory and informed by the PRISMA and CONSIDER guidelines, this scoping literature review examined the application of Te Ao Māori concepts, values, principles and/or practices to operationalisation of Māori Data Sovereignty and/or Māori Data Governance. Of the 2413 records identified, 32 full texts met our inclusion criteria. We identified 21 Te Ao Māori concepts, values, principles and/or practices (listed in order of frequency): 'Katiakitanga'; 'Rangatiratanga'; 'Whakapapa'; 'Whanaungatanga'; 'Manaakitanga'; 'Kotahitanga'; 'Tapu/Noa'; 'Mauri'; 'Mana'; 'Hau'; 'Wairua(tanga)'; 'Pūkenga(tanga)'; 'Rāhui'; 'Pōwhiri'; 'Wānanga'; 'Pūrākau'; 'Tika'; 'Pono'; 'Mana Motuhake'; 'Tino rangatiratanga'; and 'Ūkaipōtanga'. We describe their interpretation and application to Māori Data Sovereignty and/or Māori Data Governance. We also identified lesser focus in the literature of the Māori Data Sovereignty aspirations and priorities of specific Māori population groups, for example, tamariki and rangatahi Māori, tāngata whaikaha Māori and takatāpui Māori, and discuss implications for Māori data futures.

Indigenous Māori are imprisoned on a mass scale by the nation-state currently known as New Zealand, driven by racialised inequities that occur across the criminal legal system and a rapidly expanding carceral state. Lack of reliable data limits the ability to monitor and evaluate the health and disability impacts of imprisonment on Māori. We examined ethnicity data quality; specifically, potential miscounting of Māori in prison. All individuals who experienced at least one night of imprisonment between 2018 and 2021 were selected from the Department of Corrections (Corrections) data in the Stats NZ Integrated Data Infrastructure (IDI). We compared counts and proportions of Māori using two sources of ethnicity information; Corrections and IDI’s core data. Within this cohort, we compared self-identified ethnicity from the 2018 Census with ethnicity recorded in Corrections data available in the IDI (via individual linkage), to assess levels of match between datasets and calculate net undercount. Lesser numbers of Māori were recorded in the Corrections data compared to the IDI’s core data (52

Indigenous, migrant, and minoritized racial/ethnic peoples experience pervasive racism. Racism prompts families to prepare children for these experiences through racial socialization. In this paper we analyse data from eleven focus groups with 60 Indigenous and minoritized racial/ethnic older people in the UK, the US, and Aotearoa/NZ to explore how racial discrimination over the life course influences racial socialization. Examining experiences remembered from different developmental stages (child, parent, grandparent) reveals two patterns key to life course theory. Firstly, interpretations of experience are shaped by the life stage in which they are experienced. Secondly, these interpretations are historically located. These patterns influence the ways that racial socialization is experienced in intergenerational families. Socialization experiences are context dependent; they reflect prevailing social and historical conditions and personal histories, contributing to the difficulties in preparing others to respond to racism and racial discrimination.

In line with the move towards increasing data openness in Aotearoa, the Coronial Services of New Zealand have published 20 complete coroners’ reports online, containing sensitive and identifying information. This paper considers the ethical issues that online publication of coroners’ reports raises. We identify five overarching categories of information contained within the published coroners’ reports: Individual, Case, Relational, Contextual and Derived Information. Drawing upon decolonial theories, we situate their publication within data practices of settler colonialism, and construct a potential case for publishing complete reports, grounded in foundational values underpinning the coronial system in Aotearoa, including notions of open justice, the public interest, and open government. However, we conclude that these values do not require online publication of Individual or Relational Information. We explore ethical concerns related to data harm, contending that these can be mitigated without compromising the goals of coronial inquiries. To move towards a data future that is more just, coroners must share power regarding publication with the deceased person’s relations. More broadly, we call for a rebalancing of open-ness to focus on agency decision-making and for a change in culture from one of mass data collection to one of care.

Importance:Discrimination, bullying, and harassment in medicine have been reported internationally, but exposures for Indigenous medical students and physicians, and for racism specifically, remain less examined. Objective:To examine the prevalence of racism, discrimination, bullying, and harassment for Māori medical students and physicians in New Zealand and associations with demographic and clinical characteristics. Design, Setting, and Participants:This cross-sectional study used data from an anonymous national survey of Māori medical students and physicians in New Zealand in late 2021 and early 2022. Data were analyzed from March 2022 to April 2024. Exposures:Age, gender, marginalized status (ie, in addition to being Māori, belonging to other groups traditionally marginalized or underrepresented in medicine), year of medical school, year of graduation, and main work role. Main Outcomes and Measures:Direct and witnessed racism, discrimination, bullying, and harassment were measured as any experience in the last year and ever. Any exposure to negative comments about social groups and witnessing discriminatory treatment toward Māori patients or whānau (extended family). Considering leaving medicine, including because of mistreatment, was measured. Results:Overall, 205 Māori medical students (median [IQR] age, 23.1 [21.6-24.3] years; 137 [67.2%] women) and 200 physicians (median [IQR] age, 36.6 [30.1-45.3] years; 123 [62.8%] women) responded. Direct and witnessed exposure to racism (184 students [91.5%]; 176 physicians [90.7%]) and discrimination (176 students [85.9%]; 179 physicians [89.5%]) ever in medical education, training, or work environments was common. Ever exposure to witnessed and direct bullying (123 students [66.5%]; 150 physicians [89.3%]) and harassment (73 students [39.5%]; 112 physicians [66.7%]) was also common. Most respondents reported witnessing Māori patients or their whānau being treated badly in clinical settings, in direct interactions (67 students [57.8%]; 112 physicians [58.9%]) or behind their backs (87 students [75.0%]; 138 physicians [72.6%]). One-quarter of Māori medical students (45 students), and 37.0% of physicians (61 physicians) had considered leaving or taken a break from medicine because of these experiences. Additional marginalized statuses were significantly associated with any direct experience of mistreatment in the last year for students and physicians. Exposure to some forms of mistreatment were also significantly associated with higher likelihood of thinking about leaving or taking a break from medicine for physicians. Conclusions and Relevance:In this study, Māori medical students and physicians reported high exposure to multiple forms of racism, discrimination, bullying, and harassment in medical education, training, and work environments, requiring an urgent response from medical institutions.

The sustained inequities experienced by Indigenous peoples have been rigorously documented. Co-design has increasingly been posited as a way forward in the design of healthHealth interventions or services with Indigenous peoples and other groups that experience significant adverse health Healthand social inequities. However, the relatively rapid rise in co-design rhetoric within health Healthand disability settings has not necessarily been accompanied by an increased understanding of what co-design is. In addition, an ever-increasing enthusiasm for co-design as "the solution" has not equated with a growth in the evidence base around its effectiveness or appropriateness as an applied approach within Indigenous well-being contexts. This chapter deconstructs concepts of co-design within the context of deep-seated racialized social divisions central to whiteness and coloniality. The chapter also draws upon the authors' research identifying the emergence of co-design as a market/commodity and the parallel presence of harmful colonial, racist, paternalistic, deficit, othering, voyeuristic, and extractive discourses within the field of co-design. These discourses reveal an apparent disconnect between the rhetoric of co-design and its purported benefits and how co-design appears to be currently practiced. The extent to which current co-design practices naturalize colonial knowledge hierarchies and thus reify, rather than unsettle, whiteness in health and disability settings is explored.

Background Racism is an important determinant of health and driver of racial/ethnic health inequities. Experience of racism has been linked to negative healthcare use and experiences although most studies have been cross-sectional. This study examines the relationship between reported experience of racism and subsequent use and experience of health services. Methods This is a prospective cohort study design. The 2016/2017 adult New Zealand Health Survey (NZHS) provided the sampling frame and baseline data on exposures, health status and confounders. This stand-alone study invited all exposed individuals to participate when sampled based on their reported experience of racism (ever), stratified by broad ethnic groupings (Māori, Pacific, Asian, European/Other). Equal numbers of unexposed participants were selected for invitation using propensity score matching (propensity to experience racism, based on key available predictive factors). Follow-up was one to two years after NZHS interview. Outcome variables (last 12 months) were: unmet healthcare need (overall, for mental health, for a general practitioner); satisfaction with usual medical centre; and experiences with general practitioners (explaining care, involvement in decision-making, treated with respect/dignity, confidence and trust). Logistic regression models examining the association between experience of racism (at baseline) and health service use and experience (at follow-up) used doubly-robust estimation to weight for propensity scores used in the sampling with additional adjustment for confounders. Results The study had 2010 participants. Experience of racism (ever) at baseline was associated with higher overall unmet need at follow-up (adjusted OR (aOR) = 1.71, 95% CI 1.31, 2.23), with similar patterns for other unmet need measures. Experience of racism was associated with higher dissatisfaction with a usual medical centre (aOR = 1.41, 95% CI 1.10, 1.81) and with higher reporting of negative patient experiences. Conclusion In line with how racism structures oppression, exposure to racism is largely felt by non-European groups in Aotearoa New Zealand. Experiences of racism potentially lead to poorer healthcare and healthcare inequities through higher unmet need, lower satisfaction and more negative experiences of healthcare. The health system has a critical role to play in addressing racism within healthcare and supporting societal efforts to eliminate racism and ethnic inequities.

Our experiences of temporality are defined and shaped by our experiential reality. For Māori, our experiences of time have been marginalised by hegemonic western-centric temporal understandings that are privileged and embedded into structures and institutions. Modelling is a commonly-used tool for estimating the benefits of interventions to inform decision-making. In addition to taking little account of health equity, western-centric modelling methods generally omit Indigenous time concepts. This paper presents findings from a qualitative literature review of Māori temporal ontologies and considers implications for modelling within the context of addressing hauora Māori aspirations. Of the total of 5,677 potential records identified, 78 texts were included in the knowledge synthesis. We identified six overlapping themes: Tohu; Hurihanga; Te Taiao; Whakapapa; Pūtahi; and, Mana Motuhake. In contrast with colonial time (understood as flowing uniformly in one direction throughout the universe), Māori temporal concepts were interconnected, interdependent and complex, with multi-layered and multi-faceted dimensions. If modelling approaches are to have utility for hauora Māori, we need to be open to interrogating and critiquing how colonial time shapes statistical assumptions and assigns value to a broader range of epidemiological methods commonplace in health and disability research, including the reification of colonial time in modelling methods.Glossary of Māori words: āmua: hereafter; āmuri: hereafter; anamata: hereafter; ātea: be clear, free from obstruction; hau ora: healthy, well; hurihanga: changing, turning, cycle; kaitiaki: guardian; kaupapa Māori: Māori agenda, Māori principles, Māori ideology; a philosophical doctrine, incorporating the knowledge, skills, attitudes, and values of Māori society; koru: spiral motif; onamata: ancient times; mana: spiritual power; mana motuhake: authority and capacity to be autonomous; Māori: name for Indigenous peoples of New Zealand; mua: former; muri: after; pākehā: foreign; Papatūānuku: Earth Mother; pūtahi: meeting place, intersection; takiwā: period of time, space; te ao Māori: the Māori world; te reo Māori: the Māori language; te taiao: the natural world, environment; tohu: sign, symbol; tūpuna: ancestors; wā: period of time, interval; wānanga: to meet, discuss, deliberate, consider; whakairo: carving; whakapapa: ancestry, familial relationships; whaikōrero: oratory; whakataukī: to utter a proverb; whānau: to be born, extended family, family group

In Aotearoa New Zealand, accessing the required level of hospital care can mean a patient is transferred away from their home base. Being transferred away from familiar surroundings inequitably impacts on people who live in rural areas, including Maori. During such transfers, whanau (family) of Maori patients who travel to support their unwell family member are also away from wider support systems. This paper presents the findings of 17 semi-structured interviews with 19 whanau from across the Central North Island region. Whanau discuss their experiences of being away from home and of providing support to their hospitalised whanau member. Our analysis draws out nuanced responses regarding communication of information and access to the wider service-scape. Experiences and challenges are discussed within a context of inequity, produced vulnerability, and the impact of distress and emotionality. Implications are considered in light of the global pandemic and recent health system reform, offering suggested ways to navigate Maori whanau remaining engaged in the care of their loved one during a hospital transfer.

AbstractIn Aotearoa New Zealand (Aotearoa NZ), Māori (the Indigenous peoples of New Zealand) have long been objects of surveillance by state institutions and agents. State representations have centred on constructions of difference and deviance, on understandings of Indigenous peoples as dangerous, and on the management of Indigenous resistance to colonialism. This chapter considers how contemporary state surveillance practices in Aotearoa NZ, enabled by the expanded use of big data and linked government datasets, function to regulate and manage Māori. Through this lens, we explore continuities of current data practices for Indigenous peoples with the racialised logics and social orders set in place as part of global systems of imperialism and colonialism. Recognising that resistance has always been a part of Indigenous responses to colonialism, we also explore how Māori Data Sovereignty (MDSov), as part of broader Indigenous Data Sovereignty (IDS) movements globally, provides opportunities to counter and disrupt prevailing data relations and to imagine alternative futures.

Mokopuna Māori and their whānau have the right to be involved meaningfully in the health and disability system, through genuine commitments to participation and self-determination. This Kaupapa Māori qualitative study explored mokopuna Māori concepts of wellbeing in relation to health and disability services, contextualised within broader tāngata whenua rights to health and wellbeing, and continued Crown failure to recognise these rights. Informed by a Kaupapa Māori research paradigm privileging worldviews and experiential knowledge of mokopuna Māori, we carried out focus group interviews with 26 mokopuna aged 6 to 13 years. Using thematic analyses we identified ten themes from the data analysis: (1) Aro ki te hā; (2) Kupu; (3) Mātauranga; (4) Mauri; (5) Utu; (6) Mana motuhake; (7) Hau Ora; (8) Kaitiakitanga; (9) Ūkaipō; and (10) Tika. The narratives of mokopuna Māori in this study reaffirm the critical importance of recognising mokopuna as knowledge holders, creators, and makers of meaning to participate in, and articulate their views on, their own wellbeing, their environments, and other matters important to them. Privileging their views and perspectives supports mokopuna to navigate their own processes of self-determination and sovereignty for themselves, their whānau and their communities.Glossary of Māori words: Aotearoa: Māori name for the North Island of New Zealand, often used as a name for New Zealand; Aro ki te hā: the awareness of the essence of one's breath; Hau Ora: healthy, well; He Wakaputanga o te Rangatiratanga o Nu Tīreni: the Declaration of Independence of the United Tribes of New Zealand; Hinapōuri: to be very dark, very sad; Iwi: extended kinship group, tribe, nation, people, bone; Kai: to eat, food, meal; Kaitiakitanga: guardianship; Kākāriki: be green (in colour); Karaka: be orange (in colour); Kaupapa Māori: Māori agenda, Māori principles, Māori ideology; a philosophical doctrine, incorporating the knowledge, skills, attitudes, and values of Māori society; Kia ora: be well, hello, cheers, best wishes; Koha: gift, offering; Kōrero: speak, speech, address; Kōwhai: be yellow (in colour); Kupu: word, saying, utterance; Mana Motuhake: authority and capacity to be autonomous; Māori: name for Indigenous peoples of New Zealand; Mātauranga: knowledge, wisdom; Mauri: life principle, life force, vital essence; Māwhero: be pink (in colour); Mokopuna: grandchild, grandchildren, descendant; Oranga: health, wellbeing, vitality; Pākehā: foreign; Papatūānuku: Earth Mother; Pēpi: baby, infant; Rangatahi: younger generation: Rangatira: chief/chieftainess; Rohe: boundary, territory; Rongoā: remedy, medicine; Tamariki: children; Tāngata whenua: people born of the land; Taniwha: powerful creature; Taonga: treasure, anything prized; Te Ao Māori: the Māori world; Te Komiti Rakahau ki Kāi Tahu: Kāi Tahu Research Consultation Committee; Te Kore: The Void, realm of potential being; Te reo Māori: the Māori language; Te Tiriti o Waitangi 1840: the Māori version of the Treaty of Waitangi; forms the foundation of the contractual relationship between two internationally recognised sovereign nations, Māori, as tāngata whenua (people of the land), and the British Crown; Tika: what is right/good for any particular situation; Tikanga Māori: customary system of values and practices developed over time; Tūpuna: ancestors; Ūkaipō: the suckling of a child on their mother's breast at night, one's ancestral land; Utu: balance, reciprocity; Waiata: song; Wairua: spirit; Wānanga: to meet, discuss, deliberate, consider; Whaikōrero: oratory; Whakairo: carving; Whakapapa: ancestry, familial relationships; Whānau: to be born, extended family, family group; Whanaunga: relative, relation; Whenua: placenta, ground, land.

OBJECTIVES:This paper synthesises critique from Māori patients with Bipolar Disorder (BD) and their whānau to identify barriers and propose changes to improve the structure and function of the New Zealand mental health system. DESIGN:A qualitative Kaupapa Māori Research methodology was used. Twenty-four semi-structured interviews were completed with Māori patients with BD and members of their whānau. Structural, descriptive and pattern coding was completed using an adapted cultural competence framework to organise and analyse the data. RESULTS:Three key themes identified the impact of structural features of the New Zealand mental health system on health equity for Māori with BD. Themes involved the accessibility, delivery and scope of the current health system, and described how structural features influenced the quality, utility and availability of BD services for Māori patients and whānau. Structural barriers in the existing design, and potential changes to improve the accessibility, delivery and scope of BD services for Māori, were proposed including a redesign of operational, environmental, staffing, and navigation points (information, transition, fatigue) to better meet the needs of Māori with BD. CONCLUSION:A commitment to equity when implementing structural change is needed, including ongoing evaluation and refinement. This paper provides specific recommendations that should be considered in health service redesign to ensure the New Zealand mental health system meets the needs of Māori patients with BD and their whānau.

OBJECTIVE:Research designed to increase knowledge about Māori with bipolar disorder is required to understand how health services support wellbeing and respond to identified levels of community need. This paper synthesises the expert critique of Māori patients with bipolar disorder and their whānau regarding the nuances of cultural competence and safety in clinical encounters with the health system. METHODS:A qualitative Kaupapa Māori Research methodology was used. A total of 24 semi-structured interviews were completed with Māori patients with bipolar disorder and members of their whānau. Structural, descriptive and pattern coding was completed using an adapted cultural competence framework to organise and analyse the data. RESULTS:Three themes were evident from participants' critique of clinical components of the health system. Theme 1 established that the efficacy of clinical care for bipolar disorder was dependent on Māori patients and whānau having clear pathways through care, and being able to access timely, consistent care from clinically and culturally competent staff. Theme 2 identified the influence of clinical culture in bipolar disorder services, embedded into care settings, expressed by staff, affecting the safety of clinical care for Māori. Theme 3 focused on the need for bipolar disorder services to prioritise clinical work with whānau, equip staff with skills to facilitate engagement and tailor care with resources to enhance whānau as well as patient wellbeing. CONCLUSION:The standard of clinical care for Māori with bipolar disorder in New Zealand does not align with practice guidelines, Māori models of health or clinical frameworks designed to inform treatment and address systemic barriers to equity. Research also needs to explore the role of structural and organisational features of the health system on Māori patient and whānau experiences of care.

AbstractObjectivesThis paper identifies barriers to equity and proposes changes to improve the organisation of healthcare in New Zealand for Māori with bipolar disorder (BD) and their families.DesignA qualitative Kaupapa Māori methodology was used. Twenty‐four semi‐structured interviews were completed with Māori with BD and members of their family. Structural and descriptive coding was used to organise and analyse the data, including an analytic frame that explored participants' critique of attributes of the organisation of healthcare and alignment with Māori health policy.ResultsTransformation to the organisation of healthcare is needed to achieve health equity. Executive management must lead changes to organisational culture, deliver an equity partnership model with Māori, embed cultural safety and redesign the organisation of healthcare to improve wellbeing. Healthcare incentive structures must diversify, develop and retain a culturally competent health workforce. Information management and technology systems must guide continued whole system improvements.ConclusionThis paper provides recommendations that should be considered in planned reforms to the organisation of healthcare in New Zealand. The challenge remains whether resourcing for an equitable healthcare organisation will be implemented in partial fulfilment of promises of equity in policy.

Colonization fundamentally disrupted Indigenous knowledge systems, establishing epistemic hierarchies that privilege Eurocentric colonial epistemologies and methodologies. In this chapter, the authors explore how epistemic hierarchies are (re)produced in the current context of “big data” and datafication, in particular for mokopuna Māori in the nation-state known as New Zealand (NZ). (We use the concept of “mokopuna Māori” to refer to and position Māori babies, children, and young people within the Māori world as the sacred reflection of our ancestors and a blueprint for future generations.) The chapter then considers the possibilities for Indigenous epistemic justice in the “zone of nonbeing” or beyond the “abyssal line.”

In Aotearoa New Zealand, people regularly travel away from their home to receive hospital care. While the role of whanau support for patients in hospital is critical for Maori, there is little information about away-from-home hospitalisations. This paper describes the frequency and patterning of away-from-home hospitalisations and inter-hospital transfers for Maori. Data from the National Minimum Dataset (NMDS), for the 6-year period of 1 January 2009-31 December 2014, were analysed. Basic frequencies, means and descriptive statistics were produced using SAS software. We found that more than 10% of all routine hospitalisations constituted an away-from -home hospitalisation for Maori; that is, a hospitalisation that was in a district health board (DHB) other than the DHB of usual residence for the patient. One quarter (25.19%) of transfer hospitalisations were to a DHB other than the patient's DHB of domicile. Away-from -home hospital admissions increase for Maori as deprivation increases for both routine and transfer admissions, with over half of Maori hospital admissions among people who live in areas of high deprivation. This analysis aids in understanding away-from-home hospitalisations for Maori whanau, the characteristics associated with these types of hospitalisations and supports the development and implementation of policies which better meet whanau Maori needs. The cumulative impact of the need to travel to hospital for care, levels of poverty and a primarily reimbursement-based travel assistance system all perpetuate an unequal cost burden placed upon Maori whanau.

Background:Co-design has increasingly been posited as a useful approach for Indigenous peoples and other social groups that experience inequities. However, the relatively rapid rise in co-design rhetoric has not necessarily been accompanied by increased understanding of whether co-design works for these social groups, and how equity is addressed.Methods:We conducted a systematic review to identify the current state of co-design as theory and praxis within the context of health and/or disability related interventions or services, with a specific focus on equity considerations for Indigenous and other children and young people from priority social groups. Six electronic databases were searched systematically to identify peer-reviewed papers and grey literature (dissertation and theses) published between January 1, 2000 to December 31, 2020, and a hand-search of reference lists for selected full texts was undertaken.Results:Fifteen studies met the inclusion criteria. Although all studies used the term 'co-design', only three provided a definition of what they meant by use of the term. Nine studies described one or more theory-based frameworks and a total of 26 methods, techniques and tools were reported, with only one study describing a formal evaluation. The key mechanism by which equity was addressed appeared to be the inclusion of participants from a social group experiencing inequities within an area of interest.Conclusion:A dearth of information limits the extent to which the literature can be definitive as to whether co-design works for Indigenous and other children and young people from priority social groups, or whether co-design reduces health inequities. It is critical for quality reporting to occur regarding co-design definitions, theory, and praxis. There is an urgent requirement for evaluation research that focuses on co-design impacts and assesses the contribution of co-design to achieving equity. We also recommend culturally safe ethical processes be implemented whenever undertaking co-design.

The current New Zealand Bowel Screening Programme (BSP) is inequitable. At present, just over half of bowel cancers in Māori present before the age of 60 years (58% in females and 52% in males), whereas just under a third of bowel cancers in non-Māori are diagnosed before the same age (27% in females and 29% in males). The argument for extending the bowel screening age range down to 50 years for Māori is extremely simple-in comparison to non-Māori, a greater percentage of bowel cancers in Māori occur before the age of 60 years (when screening starts). Commencing the BSP at 50 years of age for Māori with high coverage will help fix this inequity. In this paper we review the current epidemiology of colorectal cancer with respect to the age range extension for Māori.

In this chapter, the health needs and rights of Indigenous peoples are discussed. This discussion covers current challenges beginning with how indigeneity is defined. Within this context, current data on Indigenous health are described with a critique of how Indigenous health is framed. In an attempt to make sense of global patterns of the health of Indigenous peoples, these data are contextualized within our colonial histories, the legacies of historical and intergenerational trauma, differential access to and through health and social services, differential quality of services received by Indigenous peoples, and the under-representation of Indigenous peoples in the health workforce. The latter part of the chapter outlines important considerations for progress towards health equity for Indigenous peoples, especially the foundational right to self-determination and what this means for Indigenous health, from health services, to interventions, research, and Indigenous knowledge. As the world faces significant new health challenges, Indigenous knowledges and ways of being may offer important insights into managing these challenges.