This article calls for transdisciplinary, experimental, and decolonial imaginations of climate change and Pacific futures in an age of great planetary undoing. Drawing from our personal and academic knowledge of the Pacific from West Papua to Samoa, we highlight the need for radical forms of imagination that are grounded in an ethos of inclusivity, participation, and humility. Such imaginations must account for the perspectives, interests, and storied existences of both human and beyond-human communities of life across their multiple and situated contexts, along with their co-constitutive relations. We invite respectful cross-pollination across Indigenous epistemologies, secular scientific paradigms, and transdisciplinary methodologies in putting such an imagination into practice. In doing so, we seek to destabilise the prevailing hegemony of secular science over other ways of knowing and being in the world. We draw attention to the consequential agency of beyond-human lifeforms in shaping local and global worlds and to the power of experimental, emplaced storytelling in conveying the lively and lethal becoming-withs that animate an unevenly shared and increasingly vulnerable planet. The wisdom of our kindred plants, animals, elements, mountains, forests, oceans, rivers, skies, and ancestors are part of this story. Finally, we reflect on the structural challenges in decolonising climate change and associated forms of knowledge production in light of past and ongoing thefts of sovereignty over lands, bodies, and ecosystems across the tropics.

Insight into the unique benefits of sport participation above and beyond those associated with participation in other physical activities among adolescents is limited in Aotearoa New Zealand (NZ). The purpose of this study was to examine the association between wellbeing and organised sport participation among adolescents whilst accounting for demographic characteristics and other recreational physical activity. Demographic characteristics (age, gender, ethnicity, deprivation, (dis)ability status), organized sport, recreational physical activity, and wellbeing were assessed in cohorts of NZ adolescents (11–17 years) between 2017 and 2019. After adjusting for demographics, better wellbeing was associated with participation in any recreational physical activity (OR = 2.49, 95%CI = 1.97–3.13), meeting physical activity recommendations (OR = 1.63, 95%CI = 1.47–1.81), and each additional hour of recreational physical activity (OR = 1.03, 95%CI = 1.02–1.04). After adjusting for demographics and overall recreational physical activity participation, better wellbeing was also associated with participation in any organized sport (OR = 1.66, 95%CI = 1.49–1.86), and each additional hour of organized sport (OR = 1.09, 95%CI = 1.07–1.11). Although participation in recreational physical activity appears to be beneficial for wellbeing, organized sport appears to offer unique additional wellbeing benefits. Positive experiences of organized sport participation may offer additional wellbeing value above and beyond other recreational physical activity types in young people who are active.

The term ‘Māori and Pasifika’ is widely used in Aotearoa, New Zealand to both unite and distinguish these peoples and cultures. As a collective noun of separate peoples, Māori and Pasifika are used to acknowledge the common Pacific ancestry that both cultures share, whilst distinguishing Māori as Indigenous peoples of Aotearoa (New Zealand), and Pasifika as migrants from other lands in the Pacific region. The term ‘Māori and Pasifika’ is a ‘label’ established in New Zealand to combine the minority cultural populations of both Māori, and Pacific migrant peoples, into a category defined by New Zealand policy and discourse. Migration for Māori and Pasifika to Australia (from Aotearoa) has generated new discussion amongst these diasporic communities (in Australia) on the appropriate collective term(s) to refer to Māori and Pasifika peoples and cultures. Some believe that in Australia, Māori should no longer be distinguished from Pasifika as they are not Indigenous (to Australia), while others believe the distinction should continue upon migration. Through the voices of Samoan and Māori researchers who reside in Australia, insider voices are honoured and cultural genealogy is privileged in this discussion of the label ‘Māori and Pasifika’ in the Australian context.

The COVID-19 worldwide pandemic has caused the world to stop. It has disrupted traditional funeral processes for Māori and Samoan peoples. Their collective ways of mourning were particularly affected, as social distance restrictions and travel bans meant they were unable to physically gather in large numbers. Despite the disruption caused by COVID-19, digital innovation has meant these groups have been able to remain socially connected, at a physical distance. This cohort has also been able to maintain collective interconnectivity with their family and friends during times of grief. Through the digital space, funerals are still able to be a communal time of mourning, support and comfort. As insider researchers, we present our stories, chants and oratory during times of sorrow, while centring our collective digital resilience.

Talanoa (Moana-centred orality) is a widely used Indigenous Pacific discursive approach within research contexts across the diaspora. In a globalised and technologically enhanced era, the online space continues to shape Moana (Oceania) peoples’ talanoa engagement and communication. e–talanoa in this article is an extension of talanoa research engagement and practice. We unpack the contexts in which e–talanoa is negotiated and made sense, and employ talanoa–vā (relational sense-making and meaning-making) as a critical analytical framework for interrogating and unpacking the complexities associated with e–talanoa as a Moana–Pacific research praxis. e–talanoa considers our current post–covid research space and how Pacific researchers navigate their ethical vā–relations within the temporal–spatial and physical–online boundaries that govern meaningful research undertakings. Being open about the challenges enables further understanding of the dynamic and fluid, yet contextually grounded spaces in which e–talanoa as a method can be realised.

The negative effects of climate change disproportionately impact Pacific Island nations. Although Pacific Nations contribute the least to climate change compared to other nations, they are the most impacted by rising sea levels. These negative effects can see nations within the region completely submerged or uninhabitable. This article highlights how the Pacific Island diaspora in Australia are acting in solidarity with their homelands in the fight for climate justice. Although Pacific Island diasporic groups have moved away from their (Mother)land, they are still emotionally, mentally and spiritually connected to her. Many Pacific Islanders in the Australian diaspora are passionate and determined to ensure the survival of their Island (Mother)land. Given the lack of information on climate change from Pacific Island perspectives, it is envisioned that this article will bring awareness to climate change issues from Pacific people. The voices of two Samoan activists who were raised in Meanjin (Brisbane), Australia combine to tell this story.