Wairua, a Maori (indigenous peoples of Aotearoa New Zealand) concept, somewhat restrictively translated as spirit or spirituality, resonates with many indigenous peoples globally. While spirit is recognised as an important human dimension, the denigration of non-western spiritual understandings means that indigenous peoples often choose to remain silent. Transferring these concerns to research approaches, we edit our voices, with a view to what we think will count as knowledge and what we choose to share with academic audiences. This article discusses the challenges we face when we enter into conversations about wairua and how this might be approached in research. With reference to emerging social science innovations in affect and emotion, the article draws on audio visual recordings of people's experiences of significant national days in Aotearoa New Zealand. Issues of analysis and representation are explored, along with the potential of these methods to explicate feelings, emotions and spirit.

In this study, we asked participants to "describe their sexual orientation" in an open-ended measure of self-generated sexual orientation. The question was included as part of the New Zealand Attitudes and Values Study (N = 18,261) 2013/2014 wave, a national probability survey conducted shortly after the first legal same-sex marriages in New Zealand. We present a two-level classification scheme to address questions about the prevalence of, and demographic differences between, sexual orientations. At the most detailed level of the coding scheme, 49 unique categories were generated by participant responses. Of those who responded with the following, significantly more were women: bisexual (2.1 % of women, compared to 1.5 % of men), bicurious (0.7 % of women, 0.4 % of men), and asexual (0.4 % of women and less than 0.1 % of men). However, significantly fewer women than men reported being lesbian or gay (1.8 % of women, compared to 3.5 % of men). Those openly identifying as bicurious, bisexual, or lesbian/gay were significantly younger than those with a heterosexual orientation. This study shows diversity in the terms used in self-generated sexual orientations, and provides up-to-date gender, age, and prevalence estimates for the New Zealand population. Finally, results reveal that a substantial minority of participants may not have understood the question about sexual orientation.

Our analysis indicates that simply feeling that one is more visibly Māori is associated with an increased likelihood of smoking. This may reflect how Māori negotiate the larger systemic forces of racism present in New Zealand society.

The Statistics New Zealand Integrated Data Infrastructure (IDI) is a collection of de-identified whole-population administrative datasets. Researchers are increasingly utilising the IDI to answer pressing social and policy research questions. Our work provides an overview of the IDI, associated issues for Māori (the Indigenous peoples of New Zealand), and steps to realise Māori data aspirations. We first introduce the IDI including what it is and how it was developed. We then move to an overview of Māori Data Sovereignty. We consider the main issues with the IDI for Māori including technical issues and problems with ethnic identifiers, deficit-framed work, community involvement, consent, social licence, further data linkage, offshore access, and barriers to access for Māori. We finish with a set of recommendations around how to improve the IDI for Māori, making sure that Māori can get the most out of administrative data for our communities. These include the need to build data researcher capacity and capability for Māori; work with hapori Māori to increase utilisation; change accountability mechanisms, including greater co-governance of data; adequately fund alternatives; or potentially even abolishing the IDI and starting again.

Mäori, the Indigenous peoples of Aotearoa New Zealand, continue to present with disproportionately high smoking prevalence. Investigating the impact of recent media representations of Mäori who smoke may increase understanding of the cumulative pressures that maintain Mäori smoking. This study aimed to explore representations of Mäori and smoking through examining a sample of online media from 2010 to 2015 on this topic. We identifi ed four key themes in reporting: strengths-based representation, defi cit-style representation, historical recognition, and cultural dissociation. Acknowledging the history of Mäori as a tupeka kore people prior to colonisation, we found that some media representations of Mäori who smoke may pose an obstacle for Mäori aspirations to be smoke-free. In contrast, we also found examples of positive representation expressed almost exclusively from Mäori perspectives. Our analysis suggests that separating Mäori tikanga from smoking is imperative in recognising Mäori resilience against tobacco and working towards a future in which Mäori can be smoke-free.