‘Dare we elevate kāinga as a way of achieving regionalised ecological accountability, and in the process can we bring humanity back into balance with the universe?’ Through his own experience and the stories of his tīpuna, Paul Tapsell (Te Arawa, Tainui) charts the impact of colonisation on his people. Alienation from kāinga and whenua becomes a wider story of environmental degradation and system collapse. This book is an impassioned plea to step back from the edge. It is now up to the Crown, Tapsell writes, to accept the need for radical change. The ecological costs of colonisation are clear, and yet those same extractive and exploitative models remain foundational today. Only a complete step-change, one that embraces kāinga, can transform our lands and waterways, and potentially become a source of inspiration to the world.

Contemplative Practices for Sustaining Wellness: priorities for research and education presents what we learned from research on wellness, intense emotions and health issues together with uses of complementary medicine, mindfulness practices, and interventions for self-care, and caring for others.

Desi Land is Shalini Shankar’s lively ethnographic account of South Asian American teen culture during the Silicon Valley dot-com boom. Shankar focuses on how South Asian Americans, or “Desis,” define and manage what it means to be successful in a place brimming with the promise of technology. Between 1999 and 2001 Shankar spent many months “kickin’ it” with Desi teenagers at three Silicon Valley high schools, and she has since followed their lives and stories. The diverse high-school students who populate Desi Land are Muslims, Hindus, Christians, and Sikhs, from South Asia and other locations; they include first- to fourth-generation immigrants whose parents’ careers vary from assembly-line workers to engineers and CEOs. By analyzing how Desi teens’ conceptions and realizations of success are influenced by community values, cultural practices, language use, and material culture, she offers a nuanced portrait of diasporic formations in a transforming urban region. Whether discussing instant messaging or arranged marriages, Desi bling or the pressures of the model minority myth, Shankar foregrounds the teens’ voices, perspectives, and stories. She investigates how Desi teens interact with dialogue and songs from Bollywood films as well as how they use their heritage language in ways that inform local meanings of ethnicity while they also connect to a broader South Asian diasporic consciousness. She analyzes how teens negotiate rules about dating and reconcile them with their longer-term desire to become adult members of their communities. In Desi Land Shankar not only shows how Desi teens of different socioeconomic backgrounds are differently able to succeed in Silicon Valley schools and economies but also how such variance affects meanings of race, class, and community for South Asian Americans.

Ngā Kūaha: Voices and Visions in Māori Healing and Psychiatry explores what it means to hear voices and see visions from the perspectives of Māori healer Wiremu NiaNia and psychiatrist Allister Bush. Wiremu explains Ngā Kūaha as referring to doorways and offers entranceways into Māori knowledge about wairua (spirituality) handed down by his forebears and other Māori sources. The authors provide historical examples of Western mystical experiences and contrasting Western psychiatric and psychological explanations of voices and visions as hallucinations. Further chapters focus on narratives and perspectives from people who have experienced voices and visions, and have had interactions with mental health services, told from multiple viewpoints; individual, whānau (family), Māori healing and psychiatry. The benefits of joint Māori healing and psychiatry approaches on wellbeing are examined. Drawing on their 18-year partnership, Wiremu and Allister highlight the harmful colonial impact of psychiatry in suppressing Māori views of voices and visions. They describe ways of working together in clinical practice to address this history of injustice and how to identify whether distressing perceptual experiences may represent Māori cultural experiences, psychiatric or psychological symptoms or all of these. This book advocates for practices that enable genuine partnerships between Māori healers, other wairua practitioners and mental health clinicians in order to improve the mental health and spiritual care of Māori and perhaps other peoples.

Professor Durie discusses traditions and customs and addresses contemporary needs in order to build development strategies for the launch of the Maori population into the new millenium. This work also suggests models for the development of other indigenous peoples.