It is a ubiquitous pattern around the globe that indigenous peoples who have endured historic and ongoing collective trauma (e.g., colonization) are overrepresented in negative life outcomes such as poverty and imprisonment. Part of the colonizing imperative is to undermine indigenous knowledge as a valid and viable knowledge system, particularly via the hegemony of dominating Western scientific values and practices. We discuss some of these conceptual issues in relation to correctional practice and the position of indigenous Māori peoples in Aotearoa-New Zealand. We then examine the utility of the Practice Frameworks theory introduced by Ward and Durrant (2021) in relation to bicultural practice, and highlight some of the epistemic, social, and ethical factors for consideration. A preliminary exemplar is provided via examination of the potential collaborative relationship of the Good Lives Model and Te Whare Tapa Whā for intervention development. This exemplar highlights the rich array of therapeutic knowledge available when more than one knowledge system is drawn upon to provide culturally responsive intervention.

经历过历史性和持续性集体创伤（例如殖民化）的土著人民在贫困和监禁等负面生活结果中所占比例过高，这是全球普遍存在的模式。殖民当务之急的一部分是破坏土著知识作为有效和可行的知识体系，特别是通过主导西方科学价值观和实践的霸权。我们讨论了一些与惩教实践和新西兰 Aotearoa 土著毛利人的地位相关的概念性问题。然后，我们研究了 Ward 和 Durrant (2021) 引入的实践框架理论在双文化实践方面的效用，并强调了一些认知、社会和伦理因素以供考虑。通过检查美好生活模式和 Te Whare Tapa Whā 的潜在合作关系，提供了一个初步的范例，以进行干预发展。当利用多个知识系统来提供具有文化响应性的干预时，该示例突出了丰富的治疗知识。