For researchers in Aotearoa New Zealand who intend to conduct research with people, it is common practice to first ensure that their proposals are approved by a Human Research Ethics Committee (HREC). HRECs take the role of reviewing, approving or rejecting research proposals and deciding on whether the intended research will be completed in the 'right', rather than the 'wrong' way. Such decisions are based upon a system which is guided by universal ethical principles-principles that assume there is universal agreement about the ethically right way to conduct research. Increasingly, Aotearoa New Zealand is becoming more culturally diverse. Actions that are assumed as 'right' in reference to ethical norms endorsed in one culture or society may not always be considered 'right' in reference to ethical norms in another culture or society. In this article we first set out what is already known in the literature about the origins and applications of universal ethics in a research context. Next, we analyse how cultural values and beliefs bear influence on the process of ethical deliberation. Two case studies illustrate our own examples of how conducting ethical research projects following universal principles with cultural diversity operated in practice. We conclude that one size fits not quite all. Lastly, we propose that Aotearoa New Zealand HRECs may need to consider expanding their approach from universal ethical principles to include a more diverse interpretation of what is 'ethical research conduct'. Rather than advocating a radical approach, i.e. either universality or diversity, it is time for HRECs to

This article explores whether digital communication technologies have applicability in reducing social isolation and loneliness among older adults. Issues of social isolation and loneliness among older adults are important as they are identified risk factors for mortality, disability, cognitive ability, depression and poor wellbeing. This problem is more urgent due to the Covid-19 pandemic which has required older adults to physically and socially distance from family, friends, neighbours, communities and health services. In the context of the present Covid-19 pandemic, this article is of interest to educators, social workers, community service providers, health service practitioners, gerontological scholars involved in preparing older adult communities for present and future traumatic events resulting in socially isolating experiences. The literature identified that use of technology to promote social connection and enhance wellbeing for older adults can be an effective intervention, but more information is needed as to what aspects of such interventions make them effective. This research advocates for improvement in wellbeing and social connectedness of older adults through consideration of interventions through a model for flourishing and wellbeing. The research contributes to our growing understanding of how to change the way we think, feel and act towards older adults, ageing and flourishing.

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This article examines how “the elderly” is constructed in New Zealand online news media. By employing a critical framing analysis to challenge ageist practices, conceptually, the study adds to our knowledge of research methodologies in the field of adult development. Online news media articles were collected and analyzed to understand constructions of older adults as “elderly” over an 18-month period before, during, and since the COVID pandemic. Results demonstrated that the term “elderly” was framed powerlessly, in predominantly negative (74%) stereotypical messages about older adults. Positive stereotypes (26% of data) used human impact framing. Associations of “elderly” with being vulnerable, declining, and an individual or societal burden have serious implications, notably for the media in their role of both constructing and reflecting societal attitudes and actions towards older adults. Suggestions are offered to encourage reframing societal attitudes and promoting healthy adult development through age-equality messages that do away with the term “elderly.”

Research indicates that claiming a contemporary identity as Päkehä is being redefined by those individuals who engage closely with Te Ao Mäori. This reopens the discussion of the implications for Päkehä researchers who engage across Mäori research spaces. This article reports a reflective study I conducted using the transtheoretical model and its six stages of change (J. O. Prochaska & DiClemente, 1982) to understand my Päkehä cultural identity. I discuss my rationale for engaging in research with Mäori, and then outline the approaches that I, as a non-Indigenous researcher, adopted to appropriately engage in Indigenous research. I discuss responsibilities for Päkehä to take deliberate and conscious steps to decolonise through reconciliation and dismantle disturbing and prevailing prejudiced attitudes. Decolonisation through reconciliation takes various forms, but necessarily involves a process of actions and changes. Our challenge as Päkehä educators is to participate in this change process towards decolonisation through reconciliation.

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