Adult gangs hold a criminalised and deviantised position in Aoteaora/New Zealand.  Further, a host of strategies have been enacted to remove or obliterate the ‘gang problem’.  These strategies’ lack of efficacy can be attributed to the imposition deficit-based criminogenic constructions on populations that are misunderstood and continually othered.  The current study documents an evaluation of a gang-driven social mobilisation initiative.  Identified outcomes are linked to the rejection of deficit and criminogenic epistemology in favour of a holistic appreciation of the socio-historical self.  Criminogenic strategies have been found to entrench gang membership.  In contrast, a holistic appreciation provides a foundation for social mobilisation where the membership is best placed to respond to their own needs.

Over forty-nine days of Level 4 and Level 3 lockdown, residents of Aotearoa New Zealand were subject to 'stay home' regulations that restricted physical contact to members of the same social 'bubble'. This article examines their moral decision-making and affective experiences of lockdown, especially when faced with competing responsibilities to adhere to public health regulations, but also to care for themselves or provide support to people outside their bubbles. Our respondents engaged in independent risk assessment, weighing up how best to uphold the 'spirit' of the lockdown even when contravening lockdown regulations; their decisions could, however, lead to acute social rifts. Some respondentssuch as those in flatshares and shared childcare arrangementsrecounted feeling disempowered from participating in the collective management of risk and responsibility within their bubbles, while essential workers found that anxieties about their workplace exposure to the coronavirus could prevent them from expanding their bubbles in ways they might have liked. The inability to adequately care for oneself or for others thus emerges as a crucial axis of disadvantage, specific to times of lockdown. Policy recommendations regarding lockdown regulations are provided.

Background Disruptions to healthcare services during the COVID-19 pandemic are well-recognised problems. However, a dearth of research exists on disabled people’s experiences with accessing these services. A scoping review was undertaken to identify and explore research on the experience of disabled people in accessing healthcare services between 2020 and 6 February 2023. Methods PubMed, Web of Science, CINAHL, and OVID were employed to search for research that included the voice of disabled people, or their parents or caregivers. Over two distinct phases, a total of 2,201 articles were reviewed according to article titles, keywords, and abstracts. Eighty-one studies were identified that met the inclusion criteria; these were reviewed in full. Results Eighteen studies specifically described the experiences of accessing healthcare or disability services, and sixty-three raised healthcare challenges as a secondary consideration. Many disabled people struggled to access healthcare services and felt they were invisible; as a result, individuals’ mental health was negatively affected. Disabled people with compounding vulnerabilities were at the most risk of experiencing a lack of healthcare access. Conclusions There is an urgent need for research and policy that is responsive to disabled people’s access to healthcare during the pandemic; currently many health policies are ‘disability-blind’ and exclude these members of the global community. Furthermore, to assist in creating disability-responsive research, funding needs to prioritise researchers within the disabled community.

International media have praised Aotearoa New Zealand for its response to the coronavirus pandemic. While New Zealand Police played a fundamental role in enforcing pandemic control measures, the policing landscape remained plural. This article employs Loader's (2000) model of plural policing to understand responses to public health emergencies. It identifies two forms of policing which were evident in Aotearoa during the COVID-19 lockdown that should be added to Loader's model. First, we argue that contexts with colonial history require that the model not only includes by-government and below-government policing but also next-to-government policing by Indigenous peoples -such as the 'community checkpoints' run by Māori. Second, and further developing Loader's model, we argue that the category of below-government policing be expanded to include 'peer-to-peer policing' in which government responsibilizes members of the public to subject each other to large-scale surveillance and social control. Since plural forms of policing affect each other's functionality and legitimacy, we argue that what happens at the synapses between policing nodes has profound implications for the process of community building. Because community building is essential to fighting pandemics, we conclude that the policing of pandemic intervention measures may require an expanded understanding and practice of plural policing to support an optimal public health strategy.

Aotearoa New Zealand’s high rates of intimate partner violence (IPV) and child abuse and neglect point to a clear need to develop and resource equitable mental health and addiction practices that are responsive both to people experiencing and using violence, and to their families. Current responses to IPV in mental health and addiction settings in Aotearoa New Zealand require a critical re‐framing, from an individualistic autonomy and empowerment framework that constrains practitioners’ practice, to an understanding IPV as a form of social entrapment. Using a composite story constructed from 28 in‐depth New Zealand family violence death reviews, we highlight current problematic practice and discuss alternative responses that could create safer lives for people and families. Re‐framing IPV as a form of social entrapment acknowledges it as a complex social problem that requires collective steps to secure people’s safety and well‐being. Importantly, a social entrapment framework encompasses interpersonal and structural forms of violence, such as the historical and intergenerational trauma of colonization and links to ongoing structural inequities for Māori (the indigenous people of Aotearoa) in Aotearoa New Zealand.