To Love and to Serve: Exploring the Strengths of Pacific Youth, and Mobilising Them for Community Wellbeing and Transformative Change

Abstract

Pacific youth in Aotearoa New Zealand are culturally diverse and deeply rooted in their families and communities. Despite facing socioeconomic inequities, systemic barriers, and limited decision-making opportunities, they maintain a positive perception of health and actively contribute to collective wellbeing. This paper explores the strengths of Pacific youth and how these can be harnessed to mobilise community wellbeing and transformative change. Using Pacific research methodologies—lalaga (weaving) and talanoa—we integrate findings from three key sources: the Talavou o le Moana Pacific Youth19 Report (quantitative data from 1130 Pacific youth), the Pacific Youth Home and Family Brief (open-text responses on family life), and insights from a panel of Pacific policy, research, and community experts presented in a webinar. These resources were reviewed and woven together by a team of three Pacific practitioners and one New Zealand European researcher, all with backgrounds in youth health, social work, and Pacific education. The lalaga reveals Pacific youth’s collective strength, cultural identity, and deep sense of responsibility. Their resilience and leadership, even amid adversity, highlight the urgent need for culturally grounded, youth-led, and community-responsive approaches. Empowering Pacific youth as agents of change is essential for fostering holistic wellbeing and transformative futures.

1. Introduction

Pacific youth in Aotearoa New Zealand (hereafter Aotearoa) are distinguished by their vibrant languages and cultures, driven by their values, principles and history (Mafile’o & Hughes, 2017). However, they face significant challenges, including socioeconomic inequities, systemic barriers, and limited opportunities to meaningfully engage in decisions that affect their futures (Baba, 2014; Flavell, 2021; Fleming et al., 2022; Steyn et al., 2020; Tiatia-Seath, 2012). These issues are compounded by the need for greater recognition and support of their cultural identity and contributions (Auva’a-Alatimu, 2023; Faletutulu, 2017; Tautolo et al., 2020). Gaps remain in policies and evidence-based initiatives that address these inequities (Averill et al., 2021; Cliffe-Tautari, 2024; Conn et al., 2016; Eng et al., 2024; Mara, 2006).

Despite these challenges, Pacific youth both demonstrate personal resilience and contribute to collective resistance (Durand et al., 2015; King et al., 2015) actively responding to negative social and economic injustices in ways that are grounded in cultural values. Principles such as tautua (service) inspire their commitment to family, community, and social justice (Auva’a-Alatimu et al., 2024; Cunningham et al., 2022; Teevale et al., 2016). Given these complex circumstances, it is crucial to explore how the inherent strengths of Pacific youth can be harnessed to promote transformative change within communities.

1.1. Pacific Young People in Aotearoa New Zealand

In Aotearoa, the term ‘Pacific peoples’ is often used to describe the culturally and linguistically diverse people from Polynesia (Samoa, Tonga, Tahiti, Aotearoa, Tokelau, Hawaii), Melanesia (Fiji, Papua New Guinea, Vanuatu, Solomon Island) and Micronesia (Kiribati, Guam, Mariana Islands, Saipan, Palau, Caroline Islands, Kosrae, Pohnpei, Chuuk, Yap, Marshall Islands) (Godinet et al., 2019). This is not a homogenous group; each Pacific nation within this broad term has its own language(s), cultural beliefs, customs, traditions and values (Anae, 1998; Kapeli, 2021; MPP, 2022). Both ethnic-specific and pan-Pacific research is important. Here, we have utilised a Pan Pacific approach. In exploring the experiences and needs of youth from diverse and often multiple Pacific nations a as a collective group, we aim to provide a broader understanding of trends and issues (T. K. Teaiwa, 2010) and include youth with multiple identities.

In 2023, Pacific peoples made up 9% (442,632) of the total Aotearoa population (4,993,923), the fourth-largest major ethnic group behind the New Zealand European, Māori and Asian ethnic groups, and their numbers continue to grow yearly (Stats NZ, 2024). While there are 17 ethnic groups represented under the Statistics NZ definition of Pacific peoples, the main groups include Samoan, Tongan, Cook Islands Māori, Niuean, Fijian, Tokelauan, Tuvaluan, and Kiribati (Stats NZ, 2019). The diverse and culturally vibrant Pacific population is the youngest among all ethnic groups in Aotearoa. With a median age of 24.9 years, the Pacific population is significantly younger than the total Aotearoa population, with a median age of 38.1 years. Pacific youth aged 0–29 years make up almost two-thirds (60.8%) of the total Pacific population in Aotearoa (Stats NZ, 2024). While the definition of ‘youth’ can vary across different contexts and disciplines, in many Pacific cultures, the transition between dependence to independence can occur from as young as 10 to the mid-30s (H. Lee & Craney, 2019; Noble et al., 2011). In this study, we use data from the Youth19 survey, which included youth aged 12 to 19 years (Fleming et al., 2020a).

1.2. Historical and Contemporary Issues

When discussing Pacific youth in Aotearoa, it is essential to acknowledge the unique relationship between Pacific peoples and Māori, the Indigenous people of Aotearoa. This relationship has been shaped by rich historical and relational ties that have existed for millennia, long before the signing of Te Tiriti o Waitangi (MPP, 2018). As navigators and explorers, Māori and Pacific peoples share a common genealogy (whakapapa), migrations, and ongoing interactions that continue to shape the cultural landscape of Aotearoa (T. Teaiwa & Mallon, 2005). Although there have been several waves of Pacific migration to Aotearoa, the largest migration wave was driven by labour market expansion, which occurred between the 1950s and 1960s (Bedford et al., 2010).

Pacific peoples in Aotearoa have evolved from a migrant community to a well-established and integral part of Aotearoa society. In 2023, the majority (67.4%) of Pacific peoples were born in Aotearoa (Stats NZ, 2024). Despite this they face both historical and ongoing systemic barriers and discrimination. One stark example is the infamous Dawn Raids of the 1970s in Aotearoa were notorious police crackdowns that disproportionately targeted Pacific communities, resulting in widespread fear, discrimination, and lasting trauma for many (Kapeli, 2021; Manuela, 2021). Today, Pacific youth and their families are still confronted with a range of social (Paterson et al., 2016a, 2016b; Tiatia-Seath, 2012), education (Kim et al., 2020; Theodore et al., 2017), and health challenges (Conn et al., 2016; Kapeli et al., 2019; Kapeli, 2021; Veukiso-Ulugia et al., 2024) that significantly influence their wellbeing and quality of life and are exacerbated by economic disparities (Marriott & Sim, 2015). In 2021, the median yearly income for Pacific Peoples in Aotearoa was $24,300, lower than the overall median Aotearoa income of $31,800 (Retirement Commission, 2021). Pacific children are the most affected by poverty, with 28.7% living in material hardship, compared to 12.7% of the general Aotearoa population (Stats NZ, 2025).

Education is crucial for achieving good health and wellbeing. However, Pacific youth are less likely to achieve higher qualifications compared to their NZ European counterparts (Theodore et al., 2018) and are overrepresented among those not in education, employment or education (NEET). In 2024, 18.9% of Pacific youth were NEET, compared to 12.8% of their non-Pacific or Māori counterparts (Ministry of Business, Innovation and Employment, 2024). Between 2015 and 2019, the leading causes of death for Pacific youth were medical conditions, suicide, and injury, particularly from transport incidents. Pacific youth are at higher risk of dying from these causes compared to their non-Pacific and non-Māori peers (Child and Youth Mortality Review Committee, 2021). They also experience higher rates of mental health issues and suicide attempts than their non-Pacific and non-Māori counterparts (Eng et al., 2024; Veukiso-Ulugia et al., 2024). Furthermore, Pacific youth struggle with aligning their cultural identity with expectations of mainstream society, leading to feelings of isolation and distress (Burnett & Bond, 2019; Tiatia, 1998). Given these persistent and deeply rooted inequities, it is important not only to highlight the systemic barriers facing Pacific youth, but also to recognise and build upon their strengths, resilience, and cultural knowledge.

1.3. Social Justice and Transformative Change

Actively supporting Pacific-led transformative change and community wellbeing—both grounded in these strengths—is essential to resistance and social justice. For the purposes of this article, social justice is understood as both a principle (idea) and a praxis (action) for transformative change that uplifts the collective. This aligns with Pacific worldviews that emphasise interdependence, reciprocity, and the wellbeing of the collective (va fealoaloa’i, tautua, and other relational concepts) (Anae, 1998; Crichton-Hill et al., 2023; Faleafa, 2020; HRC, 2014).

According to the United Nations (2025), social justice is defined as, “an underlying principle for peaceful and prosperous coexistence within and among nations”. This vision encompasses the world built on principles of equity, access, participation, rights, and diversity. Complementing this, Barker’s (2013) definition emphasises that social justice involves acknowledging and addressing historical inequities through deliberate and targeted measures. This perspective aligns with foundational theorists such as Young (1990), who argued that social justice involves challenging the systems and practices that sustain inequity. As a seminal figure in social justice literature, Young (1990) contends that such inequities are deeply embedded in social structures that privilege some while marginalising others. Engaging in social justice work, therefore, requires both a critical analysis of these socially created differences and a commitment to addressing them (Kirk & Okazawa-Rey, 2010).

Over time, people have approached social justice from a range of different perspectives and frameworks (Fraser, 1995; Gale, 2000; Nozick, 1976; Rawls, 1971; Young, 1990). Decolonial and Indigenous frameworks that challenge Western-centric models and call for justice to be culturally grounded and locally defined (Johnston-Goodstar, 2013; Cunneen, 2019). When viewed through an ecological systems lens (Bronfenbrenner, 1979) social justice is understood as shaped by interconnected layers of influence. These include the microsystem (e.g., family, peers, and schools), the mesosystem (interactions between microsystems, such as family-school relationships), the exosystem (indirect influences like media, policy and institutional structures) and the macrosystem (broader cultural values, ideologies and societal norms). Ecological approaches highlight how these context factors—such as cultural values, economic environments, and community dynamics—shape how individuals and groups respond to social justice challenges (Hart et al., 2016). Efforts to advance social justice at the micro level often emerge through educational initiatives and community-based activities. These grassroots strategies prioritise both individual and collective action, striving to foster more equitable conditions for marginalised and underserved groups.

1.4. Pacific Cultural Identity

Cultural identity is a multifaceted and evolving concept influenced, positively and negatively, by a variety of factors (Burnett & Bond, 2019; Macpherson, 2001; Manuela, 2021; Paterson et al., 2016a). However, each term has specific nuances. For Pacific youth in Aotearoa, cultural identity is not fixed, but continually evolving—shaped by migration experiences, family dynamics, educational contexts, social justice issues, and the ongoing negotiation of traditional cultural values and contemporary societal expectations (Burnett & Bond, 2019; Tautolo et al., 2020). This can lead to a unique experience of cultural identity with far-reaching outcomes (Ioane, 2024; Paterson et al., 2016a). In their recent commentary on Pacific youth wellbeing, Enari and Vaka (2024) draw on Vaka et al.’s (2016) earlier work to suggest that Pacific peoples often assimilate the norms and values of the host country, New Zealand, with little knowledge of their Pacific country of origin, their values and cultural practices, However, they also note that despite these challenges, Pacific youth have been able to thrive in New Zealand with their Pacific culture(s). Family and community play a pivotal role in the cultural identity formation of Pacific youth (Fa’alau, 2016; Fa’alau et al., 2024; Ravulo, 2020). Families are the main source for passing on cultural knowledge and traditions, imparting values and practices that shape one’s identity (Cunningham et al., 2022; Ravulo, 2016; Tautolo et al., 2020).

In their pivotal paper exploring Pacific youth and the relationship between ethnic identity and wellbeing, Manuela and Anae (2017) identify two central ideas. Firstly, ethnic identity can protect individuals and buffer the negative impacts on wellbeing. Secondly, ethnic identity may also worsen negative experiences, harming wellbeing. Manuela and Anae (2017) highlight the work of Torres and Ong (2010), who deconstruct ethnic identity into ‘ethnic identity exploration’ and ‘ethnic identity commitment’. They posit that ethnic identity can impact wellbeing both positively and negatively, depending on the time and stages in ethnic identity development. Studies with Pacific communities show that ethnic identity plays a crucial role in the psychosocial wellbeing of Pacific youth (Ioane et al., 2014; Schluter et al., 2011; Teevale et al., 2013) and suggest that recognition of cultural strengths can lead to better outcomes and healthier engagement for Pacific youth (Ioane et al., 2014).

Emerging literature highlights the transformative potential of Pacific youth as powerful agents of change, particularly in addressing complex issues such as substance use and health disparities (King et al., 2015; Durand et al., 2015). Community-led initiatives in New Zealand and Australia have culturally grounded pathways for Pacific youth to (re)connect with their heritage through activities such as Pacific dance groups, language classes, and intergenerational gatherings (Enari & Matapo, 2020; Enari & Vaka, 2024). These forms of cultural engagement foster reconnections with ancestral languages, traditional practices, and kinship networks, and have been linked to positive wellbeing outcomes among Pacific youth in Australia (Enari & Fa’aea, 2020; Faleolo, 2020). However, despite these promising developments, there remains a significant gap in the literature exploring strengths-based perspectives—particularly how Pacific youth’s cultural identity, resilience, and leadership capacities contribute to their holistic wellbeing and their ability to lead change and advocate for their communities.

Building on these insights, it is essential to examine how resilience—particularly as understood within Pacific cultural contexts—further illuminates the capacity of Pacific youth to navigate adversity and lead transformative change. Resilience is a complex and multi-faceted concept that originated within the social sciences to describe children’s ability to overcome adversity (Green, 2008). The literature reveals two distinct understandings of resilience. The first understanding posits that individuals are active agents, both creating their experiences and shaping events (Bandura, 2000). The second understanding views resilience within a broader ecological context, suggesting that resilience is influenced by, and can be mitigated through, the dynamic relationship between the individual and their environment (Boulton & Gifford, 2014).

An Indigenous critique of resilience theories is that they inherently imply an acceptance of responsibility for one’s status as dispossessed and disadvantaged individuals (Battiste, 2008; McGuire, 2010; Scarpino, 2007; Sodeke, 2005). This critique has led to the development of new definitions of resilience, crafted by Indigenous peoples for Indigenous peoples (Penehira et al., 2014). Taumoefolau (2013) offers a Pacific definition, stating, “Resilience is a cultural value of having the ability to withstand difficulties, to endure hardship, to carry on without losing hope, or to bounce back after experiencing severe misfortune” (pp. 125–126).

1.5. What Gap Does This Research Fill?

Through secondary analysis of community-generated data—led by a team of four researchers with extensive experience in Pacific health, education, and youth development, we aim to explore the strengths of Pacific youth in Aotearoa. Our focus is on how these strengths can be strategically harnessed to mobilise community wellbeing and drive transformative change, addressing systemic structural challenges and advance social justice for Pacific young people and their communities. While previous studies, such as those by Manuela and Anae (2017) explore the relationship between ethnic identity and wellbeing, our research explores the opportunities afforded by the strengths of Pacific youth. That is, we aim to consider both what the strengths of Pacific youth are, and how these strengths may be mobilised for social justice from a culturally grounded perspective.

2. Method

This research is anchored in Pacific Research Methodologies (PRM), which draw from the philosophies and indigenous knowledge systems of Pacific thinkers (Anae, 2019; Gegeo, 1998; Helu-Thaman, 1988; Nabobo-Baba, 2008). Over the past three decades, PRM has been revitalised by Pacific scholars in Aotearoa and across the region. These methodologies are rooted in Pacific ontologies and epistemologies, emphasising cultural context, relational ethics, and decolonial resistance to historically marginalising research practices (Koya-Vaka’uta, 2017; L. T. Smith, 2012).

Within this framework, we applied both lalaga—a metaphor for weaving—and talanoa, a dialogic and relational approach to knowledge sharing, to conduct a secondary analysis of three interconnected community research resources. Although this is a secondary analysis, we (the authors) were deeply involved in the original studies: shaping research questions, collecting and analysing data, authoring reports, and convening the community panel. This immersion means our analysis is grounded in longstanding, culturally anchored relationships with both the data and the communities.

The three sources woven together in this study are

• The Talavou o le Moana Pacific Youth19 Report (Veukiso-Ulugia et al., 2024);
• The Pacific Youth Home and Family Brief (Veukiso-Ulugia et al., 2023); and
• Insights from a panel of four Pacific policy, research, and community leaders who reflected on the significance of the Talavou o le Moana findings (Veukiso-Ulugia & Fleming, 2024).

These resources reflect culturally grounded, participatory approaches where Pacific youth and communities actively shaped both design and interpretation. For example, the Talavou o le Moana report—Aotearoa New Zealand’s largest cross-sectional study focused on Pacific youth—included contributions from 1130 young people.

This secondary analysis aims to honour and amplify the knowledge embedded in these community-informed outputs. While it does not involve real-time engagement with youth, it enables deeper synthesis across projects, revealing patterns and insights that may be less visible in individual reports. This approach supports continuity in privileging youth voice and avoids the burden of repeated data collection—especially important in Pacific contexts where communities are often over-researched (Tualaulelei & McFall-McCaffery, 2019). Secondary analysis is also cost-effective and ethically sound (Ministry of Health, 2019), making it a powerful tool for Pacific-led scholarship and advocacy. It enables the creation of knowledge that is relational, respectful, and responsive—maximising the value of existing data while weaving a broader understanding of Pacific youth strengths, challenges, and visions.

2.1. Balancing Youth-Centred Intentions with Secondary Analysis

A core focus of this work is to privilege Pacific youth voices, and a reviewing and weaving together findings from our previous linked outputs allows us to provide a powerful approach for researchers and communities to uncover themes and insights which might appear more briefly in each single source. new insights and maximise existing data (Cheraghi-Sohi et al., 2013). While we recognise that secondary analysis does not allow for direct engagement with Pacific youth in real time, which may limit opportunities for deeper dialogue, we have chosen this approach to honour existing knowledge and offer a perspective that amplifies these narratives. This commitment to privileging youth voice is reflected in the origins of the data itself, Pacific youth and communities played an active role in shaping various aspects of the community reports through culturally grounded and participatory processes. For example, in the Talavou o le Moana Pacific Youth19 Report—the largest cross-sectional study of Pacific youth in Aotearoa New Zealand—included over 1130 participants (Veukiso-Ulugia et al., 2024).

2.2. Analytical Approach: Coding, Talanoa, and Lalaga

Our core research question—What are the strengths of Pacific youth, and how can they be harnessed to mobilise community wellbeing and transformative change?—guided the analysis. We selected three community research resources for review (outlined in “Community Research Resources”) and examined each for content, methodology, and findings. To identify relevant data, we familiarised ourselves with each resource, conducted initial coding, developed a coding scheme, and extracted key themes aligned with our research question.

Guided by this question, team members reviewed and coded the resources, identifying ideas, themes, and quotes that reflected Pacific youth strengths and opportunities for community-led change. Once confident in the conceptual depth of our analysis, we held talanoa sessions over a four-month period (Nelson, 2017). These sessions provided space to collectively discuss the codes, leading to the development of a shared coding framework. Through this collaborative process, we engaged in lalaga—weaving together the resources, insights, and emerging themes—to illuminate the resilience, leadership, and transformative potential of Pacific youth.

We used lalaga and talanoa to analyse the integrated data, particularly in addressing how Pacific youth strengths can be harnessed to mobilise wellbeing and drive transformative change. This involved both quantitative and qualitative analysis. Lalaga is a traditional weaving practice across the Pacific, often used to create fine mats gifted on special occasions due to their high status (Ministry of Education, 2024). In research, it symbolises the weaving of knowledge, experiences, and values into a cohesive and meaningful whole (K. Lee & Toso, 2015; Simati, 2011; Veikune et al., 2020). The lalaga process symbolises the collaborative nature of knowledge construction and highlights the interconnectedness of relationships, community, and the contextual nature of research in Pacific communities. We—the authors—engaged in talanoa (Vaioleti, 2006), a concept rooted in several Polynesian languages and cultures, referring to open and respectful conversation. As a phenomenological method, it allows participants to share realities, expertise, and perspectives. In our study, talanoa invited space for critical dialogue and collaborative knowledge construction (Vaka et al., 2016).

Ethical care was maintained throughout. One of the four expert panellists (see Community Research Resources #3: Panel Discussion) is a co-author of this paper, and the other three were informed of its development. This study shares the same kaupapa (Māori term for principles and ideas that form the foundation for actions and behaviours) as the Youth19 study, where students (participants) were informed that their contributions would support advocacy for youth wellbeing in Aotearoa.

2.3. Community Research Resources

2.3.1. Talavou o le Moana Report

The “Talavou o le Moana” report is a Pacific-focused report drawing from the findings of the Youth19 Rangatahi Smart Survey—one of the largest health and wellbeing surveys of youth in NZ (Veukiso-Ulugia et al., 2024). The Youth19 survey is the latest in the Youth2000 survey series led by the Adolescent Health Research Group (AHRG) and has had over 36,000 participants in four cross-sectional surveys (2001, 2007, 2012 and 2019) (see: T. C. Clark et al., 2023; Fleming et al., 2020a; Greaves et al., 2021). The Youth19 survey consists of 285 questions across 11 key areas: ethnicity and culture; home life; identity; school; health; emotions; injury and violence; sport, work, and online time; sex and sexuality; addictive behaviours; and neighbourhood and spirituality. The questions were a combination of core questions from the previous Youth2000 surveys and new questions. New areas included greater attention to rangatahi wellbeing (teenager or young adults), topical and emerging issues, and open-text questions and the ability for students to opt in to receive digital help information on health and wellbeing topics. The self-report questionnaires were delivered via internet-enabled tablets using M-CASI technology (text on screen and read aloud with headphones in English or te reo Māori).

Youth19 methods have been previously reported; in brief, schools with over 50 year 9 students in the Auckland, Te Tai Tokerua and Waikato regions were randomly selected and then 30% of students from each participating school were invited to take part (Fleming et al., 2020a). 7721 Aotearoa secondary students completed Youth19. Similar to the previous Youth2000 surveys (2001, 2007, 2012), participation in Youth19 was entirely voluntary. Students were not obligated to participate and could choose not to answer specific questions or stop the survey at any time. The survey was also anonymous, with no personal details collected. A “branching” question design was utilised, ensuring that students were only asked detailed questions relevant to their experiences. Additionally, students were offered support options, including the ability to receive information about survey topics sent to their phone or email directly from the survey.

Ethical approval for the Youth19 study was obtained from the University of Auckland Human Participants Ethics Committee (Reference #022244). This approval ensured that all ethical considerations, such as data privacy and consent, were thoroughly addressed to maintain the integrity of the research. The Youth2000 surveys have had widespread impact, providing valuable insights into the lives of Aotearoa youth. These findings have informed national policies and programs aimed at improving youth health and wellbeing (T. C. Clark et al., 2013; Fleming et al., 2020b).

The “Talavou o le Moana” report uses a total ethnicity reporting method, where all students who identified with at least one Pacific ethnicity are counted as Pacific. Students were asked, “Which ethnic group do you belong to?” and could select as many options as they wished from a list of 167 ethnicities. Pacific ethnicity options included Samoan, Tongan, Cook Islands Māori, Fijian, Tahitian, Tokelauan, Tuvaluan, New Caledonian, Ni Vanuatu, Solomon Islander, Rotuman, and Pacific Peoples. Of the 7721 secondary students who completed the Youth19 survey, 1130 (14.6%) were Pacific. The report highlights key findings in areas such as ethnic and gender identity, family and faith, socioeconomic environments and housing, education, friends and community connections, physical, mental, and sexual health, substance use, and healthcare access.

2.3.2. Thriving at Home and with Family: Pacific Youth Perspective Brief

The “Thriving at Home and with Family: Pacific Youth Perspective” brief analyses responses to one of the short-answer/open-ended questions in the Youth19 survey, “If you could change one thing to make your home or family life better, what would it be?” (Veukiso-Ulugia et al., 2023). Some 408 of the 1130 Pacific youth participants in the Youth19 survey responded, with four key themes emerging: I wouldn’t change a thing; family time, trust and understanding; a house to fit the family, enough money for the basics; and service and contributing.

2.3.3. Panel Discussion: Exploring the Implications of the Talavou o le Moana Report

To commemorate the release of the “Talavou o le Moana: Pacific Youth19 Health & Wellbeing” report, an online webinar launch was held on 26 February 2024 (Veukiso-Ulugia & Fleming, 2024). The purpose of the webinar was to raise awareness and visibility of the report, and it was attended by over 200 attendees across Aotearoa and Australia. The launch included an overview of the findings from the report’s lead writers and a panel discussion with four senior Pacific experts from various fields, such as public health, population health, policy, and community leadership. These experts brought diverse perspectives to the discussion, and collectively, their contributions enriched the dialogue on the health and wellbeing of Pacific youth in Aotearoa. One expert represented the academic sector and held a senior leadership role in population health at a university, providing insights based on research and education. Another expert from the national health sector contributed pre-recorded insights on Pacific health from a leadership position, highlighting systemic health challenges and solutions. A third expert, also from the national health sector, focused on Pacific public health, addressing the unique needs of Pacific communities and the importance of culturally appropriate health services and the fourth expert, from the community sector, served as a general manager at a youth-focused organisation, sharing practical experiences and strategies for community engagement and youth development.

We would also like to also pay tribute to the late Fa’anana Efeso Collins, a passionate and leading advocate for Pacific communities and young people in Aotearoa. A dedicated community leader and Member of Parliament for the Green Party holding the Pacific portfolio, Fa’anana enthusiastically agreed to be part of the Talavou o le Moana panel. Sadly, he passed away before the launch and release of the report. His passion, commitment and contributions have left a lasting impact, and he is greatly missed.

2.4. Authors

We recognise that meaningful engagement with Pacific youth and youth health communities—as well as the co-production of knowledge—is essential to Pacific youth health research. Reflecting this commitment, the research team includes three Pacific co-authors (two identifying as Samoan and one as Tongan), alongside one NZ European co-author. Two are parents of Pacific youth and all have extensive experience working Pacific young people and their families. Three authors are academic researchers: two specialise in youth health, and one in Pacific studies. One author is a former manager of a Pacific youth non-government organisation serving the largest Pacific population in Aotearoa. Collectively, the team brings a deep commitment to youth development and Pacific wellbeing, which has shaped the study’s design, analysis, and review, contributing depth, validity, and nuance to the findings.

This research is grounded in our (author’s) collective identities, cultural values, and professional expertise. These positionalities inform both the design and interpretation of the study, aligning with frameworks that centre strengths as drivers of social justice. These include: Positive Youth Development (PYD), which fosters positive attributes and developmental assets in youth (J. V. Lerner et al., 2009); Asset-Based Community Development (ABCD), which mobilises existing community strengths to drive change (Kretzmann & McKnight, 1993); Ola Fou Pasifika Youth Development, which emphasises culturally grounded youth empowerment and leadership (Elliot, 2008); and Strengths-Based Social Work, which promotes resilience by building on clients’ inherent capabilities (Simmons et al., 2016). Bronfenbrenner’s (1979) ecological systems theory further supports this approach by mapping the interconnected systems that shape youth development and offer entry points for justice-oriented interventions.

3. Findings

The findings, which highlight the strengths of Pacific youth and their potential to lead transformational change, are organised around three core themes. The first theme explores the extraordinary resilience of Pacific youth, who navigate significant socioeconomic challenges while maintaining strong community connections. The second theme focuses on their deep commitment to serving and uplifting their families and communities. These aspirations are grounded in a strong sense of cultural responsibility, with many expressing a desire for more time with family and being driven by values of care, reciprocity and collective wellbeing. The third theme calls for systemic change—emphasising the need for responsive services, inclusive governance structures, and the meaningful inclusion of Pacific youth voices in decision-making. It advocates for policies and processes that are culturally grounded, equity-driven, and reflective of their lived experiences. Each theme highlights the strengths of Pacific youth—such as resilience and cultural values—with the third theme identifying opportunities to mobilise these strengths to support community wellbeing and transformative change.

3.1. Theme 1: Resilience and Community Support

Pacific young people continue to demonstrate remarkable resilience and a strong cultural ethic which prioritises their families and their communities. This is despite facing significant socioeconomic challenges. In the Youth19 study, nearly two-thirds of Pacific students live in neighbourhoods with high levels of deprivation, and almost half experience housing deprivation, with families struggling to afford rent or mortgage. Pacific students are significantly more likely than Pākehā (NZ European/other European) students to experience various challenges. They face significant housing deprivation, with 47% of Pacific students affected compared to 20% of Pākehā students. Racism is also more prevalent among Pacific students, with 41% experiencing it compared to 17% of Pākehā students. Additionally, 26% of Pacific students experience significant socioeconomic deprivation, compared to 7.5% of Pākehā students. Clinically significant depressive symptoms are reported by 25.9% of Pacific students, compared to 19.6% of Pākehā students. Furthermore, 25.2% of Pacific students have been unable to access healthcare when required, compared to 16.5% of Pākehā students (Veukiso-Ulugia et al., 2024).

Safety concerns are prevalent, with 49% of Pacific students not always feeling safe in their neighbourhoods. Racism is another challenge, with 40.5% experiencing it directly and 25.2% unsure if an encounter was racist. Additionally, 24.7% of Pacific youth have faced unwanted sexual advances. Financial hardships are common, with 25.9% of parents worrying about money for food and 11.0% for electricity (Veukiso-Ulugia et al., 2024).

Strengths

Despite these challenges, Pacific young people continue to demonstrate remarkable resilience and maintain strong connections within their communities. They report positive relationships with family members, schools, and church communities. According to the Youth19 data, most Pacific students feel supported by their families, with 93% reporting that at least one parent cares about them a lot, and 94% stating there is someone in their family they can have fun with (Veukiso-Ulugia et al., 2024). Additionally, 74% feel they get enough quality time with their family, 89% feel part of their school, and 96% believe their teachers expect them to do well in their studies. Most Pacific students also have a strong faith, with 94% reporting having a religion and 89% stating their spiritual beliefs are important to them. These strong community ties likely contribute to their overall health, with 96.2% valuing school attendance and 89% reporting good or excellent general health (Veukiso-Ulugia et al., 2024).

When asked, “If you could change one thing to make your home or family life better, what would it be?” many Pacific students responded not with a desire to alter their families, but with a heartfelt wish to ease the hardships their families were facing (Veukiso-Ulugia et al., 2023), as evident in the following excerpts:

“Nothing, I appreciate what my family has done for me.”

[Female, aged 13 or under]

“Nothing to change about my family because even though we fight and go through the hardest times, we always come up with a good solution to get us into the next day.”

[Male, age 16]

Many of the Pacific youth identified structural barriers which affect their families’ wellbeing such as income inequality and inflexible work hours which saw many young people express strong wishes for quality time together as a family. This was one of the most common responses (Veukiso-Ulugia et al., 2023), sometimes explicitly because of parents’ work:

“I wish my parents were home more often. They both work 12+ hours every day, and in some cases seven days a week.”

[Female, age 16]

“The only thing I would do is decrease the amount of time my parents work, in order for us to have more time together.”

[Female, aged 13 or under]

The responses above reflect both deep appreciation and a keen awareness of the systemic constraints Pacific young people and their families face. The panel members also highlighted the remarkable resilience and strong connections Pacific youth maintain with their families and communities (Veukiso-Ulugia & Fleming, 2024), while noting that the study was conducted in 2019 and that some circumstances may have changed. Despite this, the expert panellists affirmed that most Pacific young people in Aotearoa are doing well, with positive attitudes towards school and family life—challenging deficit-based narratives that often misrepresent their experiences. Panellists highlighted the strong relational ties—within families, schools, peer groups, and cultural communities—are key positive factors that support wellbeing. However, they also acknowledged serious and concerning issues, including socioeconomic deprivation, housing, financial hardship, suicidal ideation and depression. Additionally, the speakers discussed the importance of supporting the diverse identities of Pacific youth and their aspirations through a youth development approach.

3.2. Theme 2: Desire to Serve and Contribute [Unique Pacific Strengths]

“Struggle and money and happiness. Because I see my family struggle through the pain and trying to pay all the bills. Mostly my mum, she tries so hard to make us live in a happy environment. She will always come home and try to put food in front of us every time… all my family members are working so we try to help to pay the bills.”

[Female, age 15] (Veukiso-Ulugia et al., 2023)

These experiences, as shared by a 15-year-old female Pacific teen, highlight the pervasive financial struggles and the deep commitment of Pacific families to maintain a stable and happy environment. Her account reveals the relentless efforts of her mother to provide for the family; despite the financial challenges they face. This sentiment is reflective of the broader sentiments expressed by Pacific students in the Home and Family Life brief, who identified financial challenges, housing, and the cost of living as significant issues (Veukiso-Ulugia et al., 2023). Moreover, these youths expressed a strong desire to be active participants in finding solutions to these challenges, reflecting their sense of responsibility and commitment to family wellbeing.

3.2.1. Strengths

In addition to their commitment to family wellbeing, Pacific students also demonstrate strong engagement in school and community activities. Over half (52.5%) reported helping others in their school or community within the past 12 months, highlighting their strong sense of social responsibility (Veukiso-Ulugia et al., 2024). Additionally, many Pacific students are active members of groups outside of school, with 80.4% participating in such activities. The data shows a diverse range of involvement, with 40.9% belonging to cultural groups and almost two-thirds (63.9%) being part of a sports team or group (Veukiso-Ulugia et al., 2024). This active participation underscores the importance of community and cultural connections among Pacific students, and the panellists reflected on the importance of connection for young Pacific peoples, especially for those who had expressed that they do not see a future in Aotearoa (Veukiso-Ulugia & Fleming, 2024).

3.2.2. Opportunity to Mobilise

The testimonies of Pacific youth, as presented below, demonstrate the significant role education and employment play in their goals to support their families and ensure a stable future. This strong sense of responsibility and dedication among Pacific students towards their families and communities is evident in their words:

“I will try hard to finish school and get a good job so I can help my family out”

[Female, age 17]

“Me having a job to help pay for things like food and bills”

[Male, age 16]

“Helping my parents out with paying bills and making sure that the place I live in is safe for me and my family”

[Female, aged 17 or over] (Veukiso-Ulugia et al., 2023)

3.3. Theme 3: Reimagining Systems: Culturally Grounded Services and Youth-Led Participation

Pacific youth, through the Youth19 survey and the Home and Family brief—not only voiced their concerns but also proposed culturally grounded solutions. Their responses revealed a deep sense of ownership and responsibility for transforming their family and economic situation. These insights were amplified by the expert panel of Pacific leaders, who identified macro-level challenges, such as systemic inequities, social determinants of health and the need for a culturally reflective workforce and championed youth-led participation as a pathway to change.

One panellist, Riki Nofo’akifolau, reflected on the disconnect between service availability and youth engagement:

“What it highlights for me I guess is knowing that there are over 200 youth services in Auckland yet young people, Pacific young people are not accessing these social services and what we know is that the health and social service system is not designed to engage and address their immediate needs. So while we see the great data down in the data set I can’t help but think about the social determinants of health and how the onus, all that we’re seeing the cause and effect and the problems and the onuses on the community and the young people to fix it but need to how do we contextualise that?”

[Panellist: Riki Nofo’akifolau]

This disconnect is particularly striking given the diversity among Pacific youth, with over half of Pacific youth identifying with multiple ethnicities (Veukiso-Ulugia et al., 2024). Despite Auckland being home to the world’s largest Polynesian population and having extensive youth services, Pacific youth remain underrepresented among service users. Panellists attributed this disconnect to a lack of cultural responsiveness in health and social service systems, which are not designed to meet Pacific youth’s immediate needs.

Moreover, the impact of social determinants of health—such as housing, income, and education—further compounds these challenges. Too often, the burden of addressing these systemic issues falls on the very communities affected. The expert panellists noted that solutions must be contextualised and equity driven. To be a good ally for Pacific youth, one must recognise both their potential and the systemic barriers that limit access and engagement. Panellists stressed that services designed for youth must genuinely respond to the needs of Pacific youth. While strong family connections support youth wellbeing, there has been a growing sense of disconnection, particularly in mental health, over the last decade.

Recognising and responding to the diversity within Pacific youth populations is crucial for shaping services that resonate (Veukiso-Ulugia & Fleming, 2024). Panellists called for a stronger Pacific-led workforce in the health sector—one that extends beyond clinical roles to include community-based support workers, health coaches, and peer support specialists. A workforce that reflects the communities it serves is key to ensuring accessibility and responsiveness, especially for Pacific youth experiencing mental distress:

Importantly, panellists highlighted the need to involve Pacific youth in the design and delivery of services from the outset. As Riki Nofo’akifolau powerfully stated:

“I echo the sentiments that [panel member] had mentioned before about including young people in the design and the delivery of the service, I think we need to move away from preconceived ideas of what youth services should look like because we assume. We as adults are doing good and we want to respond to the need but we’re not including them from the start. It’s important that we move away from youth boards or youth advisory groups, and have them right from the start of the journey to architect and design a service so that we know that it’s responsive…”

[Panellist: Riki Nofo’akifolau]

4. Discussion

A fundamental component of social justice is advocating against discrimination, oppression and inequities. As evident in this study, social injustice is pervasive, manifesting in many areas that include health, education, employment, housing, political systems, and private companies. Addressing these social injustices, particularly those affecting Pacific youth, requires a multifaceted approach that tackles root causes, empowers communities and leverages both individual and collective skills. This analysis of the Pacific youth survey, open text data from the Pacific Youth Perspective Brief, and a Pacific expert panel highlights the challenges, while also showcasing the strengths that Pacific youth bring to the forefront of transformative change.

The findings reveal the remarkable resilience of Pacific youth, who navigate daily socioeconomic challenges with determination, while continuing to nurture strong family and community connections that anchor their wellbeing and identity. Taumoefolau (2013) reminds us that resilience, or le malosi or pulunaunauina in Samoan, and kātaki or kītaki or lotolahi in Tongan as examples within our languages, are deeply embedded within Pacific identities. Historically, this value of resilience empowered our ancestors to navigate the vast Pacific Ocean and today, it enables Pacific young people to persevere despite the systemic and structural barriers they encounter in Aotearoa.

The resilience demonstrated by Pacific youth in this study is a powerful indicator that they are already active agents of social change—a quality captured in studies with Pacific youth in NZ and in the Pacific—where they play pivotal roles in advocating roles in advocating for social and political change (Baba, 2014; Cammock et al., 2021; Conn et al., 2016; Conn et al., 2021; Faletutulu, 2017; Tiatia-Seath, 2012). Continuing to stand and exist despite these challenges is a crucial first step in challenging unjust systems. Resilience is noted as a key factor in overcoming adversity and systemic barriers.

However, care must be taken. Over-emphasising and celebrating resilience, especially for communities like Pacific youth who face discrimination and inequities, minimises and whitewashes the seriousness and unacceptability of the injustices they experience. The focus on resilience can easily shift the focus from ‘resistance’ or addressing the real issues of unjust and oppressive societal and structural systems (Penehira et al., 2014) to merely developing individual coping mechanisms. This perspective is reflected in several studies with minority communities (J. N. Clark, 2021; Cohen et al., 2020; Dollarhide et al., 2018). J. N. Clark (2021) explores how resilience is viewed within transitional justice frameworks and notes that while young people can show resilience with proper support, focusing too much on resilience can overshadow the real injustices they face. A balanced and comprehensive approach that both recognises resilience and tackles systemic problems is needed. For Pacific youth, programs that emphasise leadership development, cultural education and empowerment can greatly strengthen Pacific youth’s capacity to collectively resist and effect positive change. Environments that foster inclusivity and values and support Pacific youth are essential for creating a more equitable and just society.

The presence of strong community bonds, such as positive relationships with family, school, and involvement in groups can become a powerful form of social justice. The desire to serve and contribute to the wellbeing of others is a unique strength within Pacific communities, reflecting deep-rooted values of collectivism and mutual support (MPP, 2018). The principles of service, collective effort, and reciprocity are deeply ingrained and widely recognised in Pacific communities. Members contribute what they can, often following a mutually agreed-upon, relational approach (HRC, 2014; MSD, 2012). While values like respect are universal, the way these values are practiced within Pacific cultures is unique. In Polynesian families, it is common for younger generations to serve the older generations. This is evident in the preparation and serving of meals, as well as assisting grandparents with various tasks (Angelo & Wilson, 2014; Fanueli, 2016). This commitment to being in service to others is well-documented in the youth development literature (Isaaka et al., 2022; Jenkins et al., 2018; R. M. Lerner et al., 2015). As prominent youth advocate Bob Blum (1998) notes, youth service initiatives—where young people actively contribute to their communities through service—not only address community needs but also empower young people by developing their leadership, teamwork, and problem-solving skills. When there are strong connections within and between communities, people are more likely to support each other in advocating for their rights and addressing injustices. In addition, these social connections are essential for fostering positive health and wellbeing (Blum et al., 2022). For youth, relationships with family, peers, and the community play a crucial role in their development.

By working together as a collective, efforts to tackle discrimination and inequity can be more sustainable, as it enables communities to pool resources including information, skills, and support. Furthermore, connected communities are in a stronger position to organise and mobilise for social change, from local initiatives to larger scale endeavours. This was evident during the COVID-19 pandemic that brought to the forefront Pacific people’s resilience and service (tautua) to their communities (Ioane et al., 2021; A. Smith & Adams, 2021). Pacific health, youth and social services, churches and community organisations rallied together and organised holistic support for affected Pacific families (Crichton-Hill et al., 2023; Dalhousie, 2023). These ranged from local and mobile vaccination drives that offered extended hours and accessible locations such as churches to community outreach programmes, food parcels, mental health services and financial support to affected families.

4.1. Complexities

Pacific communities face multifaceted complexities that significantly impact Pacific youth. Pacific students often encounter barriers in the education system, including lower academic achievement and higher dropout rates. The desire to provide and support their parents and families often leads Pacific students to prioritise work over their education, resulting in sporadic school attendance or leaving school altogether to offer financial assistance to their families (Theodore et al., 2018). While this highlights their resilience and commitment to serving their families, the longer-term effects on their education and job opportunities are significant. The impact of economic hardship significantly affects access to, and experiences within, education and healthcare as reflected in the youth development literature (Deane & Dutton, 2020; MYD, 2009; Ranta et al., 2019). Deane and Dutton’s (2020) report that explores how various factors influence positive youth development and wellbeing in Aotearoa highlights the need to address economic and social barriers to ensure equitable access to education and healthcare for young people in Aotearoa. Further research is needed to understand and address these systemic issues to ensure equitable access to education and healthcare.

Advocating for young people to be actively involved in decision-making processes on issues that affect them has long been a key priority in youth development (Blum, 1998; J. V. Lerner et al., 2009). Our study findings support this. The Youth19 Home and Family brief enabled Pacific youth to express their concerns and solutions and demonstrated their sense of ownership and responsibility. To ensure services for Pacific youth are responsive and effective, panellists stressed the importance of involving Pacific youth from the early stages. This approach is empowering. By providing platforms for their voices to be heard and acknowledged, it not only fosters a sense of ownership and responsibility among Pacific youth but enables them to address issues directly affecting their communities and contribute to social justice. These findings align with previous research on Pacific communities, which highlights the significance of culturally responsive practices and community involvement (Paterson et al., 2016a; Pitanoe et al., 2018). The Ola Fou Pasifika Youth Development Model (Pitanoe et al., 2018) was developed to address the unique challenges faced by Pacific youth in their communities. The principles of empowerment, responsiveness, and social justice in the Ola Fou model align with the study findings, which stress the importance of empowering Pacific youth to express their voices and be heard.

Furthermore, the study findings highlight the varied and complex issues facing Pacific youth and emphasise the need to provide culturally appropriate health, education, and social services. It is essential to have staff and workforce who can adapt to the evolving demographics and challenges faced by Pacific youth. The need is well documented (Auva’a-Alatimu et al., 2024; Faleafa, 2020; Ioane, 2024; Ministry of Health, 2023; Ravulo, 2016; Te Whatu Ora, 2022). These strategies can improve the wellbeing of Pacific youth, fostering and strengthening their sense of belonging and cultural pride, which are critical for their overall development and success Collaborative efforts between health, education, social services, research, and Pacific communities can lead to the development of more equitable and inclusive policies. These partnerships promote social justice and significantly enhance the overall wellbeing of Pacific communities.

4.2. Limitations

Data from 2019 may not accurately reflect the current experiences and challenges faced by Pacific youth. Social, economic, and political changes since 2019 could have significantly impacted their lives. Additionally, the panel discussion was limited in terms of time and number of participants, hence does not capture the full diversity of viewpoints from each expert and reduced the ability to explore additional issues and develop comprehensive recommendations.

However, the contribution of this study is significant in its addition to wider Pacific youth literature. By providing a comprehensive analysis of the experiences and challenges faced by Pacific youth, this study offers valuable insights that can inform future research, policymaking, and programme development. By leveraging their talents and cultural heritage to address these challenges, we showcase the unique contributions Pacific youth can make. This dual focus on issues and strengths sets this study apart, showcasing the ability of Pacific youth to drive positive transformations in Aotearoa society. This work not only supports the creation of targeted interventions to improve the health and wellbeing of Pacific youth but also contributes to the broader discourse on youth engagement, community support, social justice and lays the groundwork for more inclusive and effective strategies to empower Pacific youth and enhance their opportunities for success.

Future research should focus on the long-term benefits of cultural programmes, the unique impacts of systemic barriers on different Pacific communities, and the role of allies and intergenerational partnerships in supporting youth empowerment. By amplifying Pacific youth voices and fostering genuine inclusion, we can create pathways for them to thrive and drive meaningful social change.

5. Conclusions

Pacific youth in Aotearoa demonstrate remarkable resilience and a profound sense of community, despite facing significant socioeconomic challenges. Many maintain strong connections to their families and communities, actively seeking ways to serve and support them. However, it is also crucial to acknowledge the complexities and risks of focusing solely on resilience and individual strengths without addressing and dismantling the systemic inequalities that perpetuate these challenges. Genuine youth involvement and culturally responsive services are necessary to effectively empower and support Pacific youth. This includes recognising and celebrating their cultural heritage, whether it is singular or diverse. Providing culturally appropriate and inclusive services, along with adaptable staff who can address these complex needs, is essential.

Pacific youth are active contributors within their families and the broader Aotearoa society with the potential to lead transformative change and advocate for equity and justice. Ensuring that the voices of youth are heard and valued, and that they have supportive and inclusive environments will enable them to thrive. When Pacific youth thrive, the benefits ripple through wider society, building a more inclusive, just and dynamic community where diverse perspectives and contributions are valued, paving the way for social justice and a more promising future for all.