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The sharp rise in female incarceration rates in both the United States and New Zealand has received increased attention. Even more pressing are the racial disparities among imprisoned females. This exploratory case study examines 13 peer-reviewed articles published between 2005 and 2016 to understand the nature of colour-blind ideology in discussions of female imprisonment in New Zealand. Several themes emerged including the homogenisation of female prisoners. Apart from moderately linking vast racial disparities between incarcerated White women and Indigenous to ill-defined colonial practices, contemporary explanations for the substantial racial disparities receive little attention. This article concludes that the absence of a critical lens toward contemporary forms and experiences of racism undergirding the mass criminalisation of Indigenous people perpetuates a colour-blindness that in turn works to normalise mass female incarceration. Even in attempts to be unbiased, the way race/ethnicity, gender, age, and class are discussed in academic research exploring female incarceration seems to reflect the influential nature of controlling images rather than critique them.

Noken is an essential tool/bag/clothing in the lives of Indigenous people of West Papua, which is made from knitting thin strips of wood primarily from the Gnetum Gnemon tree. Raw materials required to make noken have become scarce due to massive deforestation. An analysis of the noken lends itself to a useful understanding of the link between economic development initiatives in the Merauke Regency of West Papua and shifting cultural identity among Indigenous Papuans. Drawing on the Women, Culture and Development (WCD) approach, this qualitative study examines interviews from Papuan women in order to understand how the noken resonates with Indigenous Papuans, and how perceptions of noken and their accessibility have changed. The findings reveal that a combination of factors contribute to dwindling noken supplies, which adversely impact Papuans' ability to produce and reproduce their culture. This paper argues that Papuan women possess an unwritten specialized knowledge that is of increased value in a shifting social context and holds new meaning in response to competing influences of non-Papuans.

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