The aim of this paper is to review the New Zealand economy over the past 30 years, from the 1990s to the 2020s, and to summarize the topics and issues that have emerged over this period. The New Zealand economy is a small economy with a tradition of agriculture and livestock production, but with an active international trade and tourism industry. As an open small economy embedded in the global economic system, it is often affected by the economic performance of other countries. By following 30 years of New Zealand data on GDP, inflation, unemployment, and international trade, we highlight the characteristics of the New Zealand economy and economic policy.

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This paper discusses how outsiders (tauiwi) can or cannot conduct research on Māori, the indigenous people of Aotearoa New Zealand, from the kaupapa Māori point of view. Kaupapa Māori based research has been attracting attention, examined and constructed as decolonising methodologies since the 1980s and is the research by Māori, for Māori and with Māori. This paper introduced how past cultural anthropological works were colonialistic and what research based on kaupapa Māori looks like. This paper then discussed outsiders, including the author, who are researching Māori need to be a “good person” in Māori contexts and based on at least the culturally appropriate research proposed by Smith [1992].

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Dr. Yoko, Ota, an well-known geomorphologist, went New Zealand Geological Survey in　Wellington to study in 1973~1974. After that, she was enchanted landform of New Zealand and continued to study of marine terrace and tectonic landform of New Zealand with young researchers of New Zealand and Japan for thirty years. Their achievements were published international and New Zealand bulletins in English　and were highly evaluated from view point of scientific research. Because of contribution of geomorphological achievement and training of young researcher, she was recommended as a honorary member of Royal Society of New Zealand in 1999.

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In this paper, I summarized the social security system in NZ, highlighting significant system reforms as below: a series of humanitarian policies called epoch-making “State Experiment” established by New Zealand Liberal Party in 1890s, comprehensive and universal the Social Security Act of 1938, which made NZ called “welfare state”, retrenchment in social security system through the neoliberal public sector reform from the late 1980s to 1990s, the public health sector reform emphasizing people’s needs and equality and the programs against child poverty in 2000s. Many of the stable social security schemes have been constructed beyond the insecure times caused by the changes of political administrations. The Ardern administration made efforts to equalize health services access between Māori and Pakeha, the covid-19 pandemic, however, deteriorated their plans. The Ardern administration had reputations for its dealing with the pandemic through evidence-based manners, while countries all over the world as well as NZ struggled. Yet the result is that she and her colleagues lost the way-out owing to the prolonged covid-19 pandemic. The next government stated the halt of the reform, so it will take us some time to judge whether the reform can attain its goals or not.

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This paper explores the conceptual framework of Kaupapa Māori in the context of Māori education and research, examining its emergence, development, and influence. Additionally, through a comprehensive literature review, the paper examines the potential avenues for the involvement of non-indigenous settlers of European descent, known as Pākehā, who are the majority in Aotearoa, in Kaupapa Māori, which is inherently　“decided by Māori for Māori”　and contemplates the nuances for such participation. Kaupapa Māori is a transformational theory and methodology that emerged in the 1980s in the realm of educational research. Strategically aligning with the objectives of Māori decolonization, autonomy, and self-determination, it underscores the centrality of Māori language, culture, and knowledge. Originating from the deliberate naming of Māori language immersion schools, it rapidly gained traction as an educational theory in the 1990s. Now holding a prominent influence in the field of Māori studies, it shapes discourse and practice across diverse disciplines throughout Aotearoa. Previously marginalized by academia as an object of study, it can be argued that Māori, as a researching community, are leading the dialogue on its priorities and practices when it comes to Māori studies. The involvement of Pākehā in Kaupapa Māori, as considered in the literature, is not straightforward. The current situation of dozens of Pākehā teaching the Māori language suggests that there is a certain amount of space for Pākehā who have cultivated enduring relationships to contribute meaningfully to Māori education. However, the involvement of Pākehā in Kaupapa Māori research, which is “research by Māori for Māori” is even more complex. Māori researchers present divergent perspectives, some opposing Pākehā involvement due to the history of colonization, while others express openness to collaborative endeavors. Some Pākehā researchers claim to have conducted Kaupapa Māori research grounded in their own experiences working with Māori communities, yet instances of confusion and conflict are evident. Leading Pākehā researchers emphasize the key attitudes for engaging in research on Māori with Māori, irrespective of whether they call it “Kaupapa Māori” research or not. These include a conscientious recognition of Pākehā positionality shaped by historical contexts, a nuanced understanding of ongoing power dynamics, a willingness to accept disappointment and uncertainty without assuming a central. Moreover, they stress the importance of committing to long-term relationships. The relationship between Pākehā and Māori, intricately intertwined for the past 200 years, has no simple resolution or end, and will continue to persist in a dynamic and evolving form. It is proposed that they are to be open and optimistic about the positive learning that can emerge from these relationships, rather than being stuck in paralysis from them. While there is no one-size-fits-all blueprint for engaging in Kaupapa Māori research, this paper synthesizes the existing literature on best practices for Pākehā involvement in research on Māori with Māori. These practices acknowledge the complexities that Pākehā must accept in the following five areas: Pākehā positionality, political dynamics, de-centered perspectives, uncertainty, and the cultivation of long-term relationships.

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In Japan, the Child Abuse Prevention and Treatment Act was revised in 2019, and Article 14, Paragraph 1 now clearly states that corporal punishment is prohibited. Furthermore, in 2022, Article 822 of the Civil Code, which had stipulated the right of parents to discipline their children, has been abolished. Additionally, Article 821 of the Civil Code prohibits corporal punishment. However, surveys undertaken in 2020 and 2021 revealed that public awareness and understanding of the changes to these laws has not advanced. Conversely, in New Zealand, Section 59 of the Crimes Act 1961 was amended on May 21, 2007, prohibiting corporal punishment. In a 2008 survey, 91% of respondents said they were　“aware” of this law reform. More than 80% of respondents understood the contents of this law, except they didn’t know that Section 59 of the current Crimes Act was being monitored for two years until 2009. Previous research has shown that in New Zealand, media interest in the Bill to amend Section 59 of the old Crimes Act increased dramatically after it was introduced in Parliament in 2005. This sparked a lively debate among many citizens and Members of Parliament about the proposed ban on corporal punishment. In addition, another previous study found that when politicians addressed the public's concerns about amending Section 59 of the former Crimes Act, it led to greater public support for the law reform. This study examines opinions for and against the revision of Section 59 of the old Penal Code during the legislative process from a perspective of causal stories and symbolic politics, in order to clarify the reasons why New Zealanders have become more aware of and have an understanding of legal reform.

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This article offers a comprehensive overview of Waitakere Japanese Supplementary School’s journey since its inception, incorporating insights from three former principals. It highlights the school’s challenges and explores the nature of sustainable education in developing global talent, outlining potential pathways for future progress. As a pivotal hub for the Japanese community, the school plays an important role in equipping students to engage effectively in the global society, thereby emphasizing its vital presence. Key to the school’s success is its adaptability and flexibility in meeting the evolving demands of society, coupled with the organization’s ongoing ‘transformation’. This transformative process, fostering a community culture that actively supports student development, is deemed crucial for the school’s sustainability and the broad provision of educational opportunities.

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