Conversion Practices in Aotearoa Historically, Indigenous communities in Aotearoa and the South Pacific embraced sexuality and gender fluidity, using specific terms to denote these significant spiritual and cultural roles. Missionaries’ introduction of Christianity to Aotearoa in the 19th century brought with it concepts of binary gender, monogamy, and heteronormativity, which influenced attitudes towards sexuality and gender. As a result, the traditional inclusion of diverse expressions of sexuality and gender fluidity within Indigenous communities changed led to non-conforming individuals and practices being marginalised and stigmatised. These attitudes came to underpin the social, education and health sectors in Aotearoa. Over time society, and some faith communities, in Aotearoa have become more accepting, inclusive and celebratory of LGBTQIA+, takatāpui Māori and MVPFAFF+ Pasifika people and experiences. However, homophobic and transphobic views are still common and religious communities are one of the most frequent settings for conversion practices. Conversion practices also show up in family, community, youth work, education, counselling and medical healthcare settings. They tend to be motivated by religiousbased conversion ideology and a strict adherence to heteronormativity. Rangatahi experiences of conversion practices Many LGBTQIA+ people in Aotearoa begin to identify with a minority sexual orientation or gender while still in school.30 In 2021, an Aotearoa study showed 73% of transgender and diverse gender participants had started to identify as LGBTQIA+ before the age of 14.31 A 2023 study32 of the experiences of LGBTQIA+ young people in Aotearoa found that 3-7% had experienced conversion practices. Having someone suggest conversion practices was associated with increased risk of self-injury or suicidal thoughts. This increased still further if the suggestion came from a religious leader or family member. A separate study showed that transgender young people in this country were more likely than transgender adults to be exposed to conversion practices.33 Intentionally delaying or refusing gender affirming healthcare, as a way to change or suppress someone’s gender identity or gender expression, is a 55 conversion practice. An Aotearoa survey showed 20% of transgender and non-binary people who had talked to a health professional about their gender were given advice aimed at stopping them being transgender or non-binary.34 Acknowledging these findings, and recognising the vulnerability of children and young people in general, it is crucial that youth work organisations and educational institutes are adequately equipped to provide support. They can be a vital source of guidance, acceptance and understanding for all young people. Education amongst professionals about conversion ideology, conversion practices, and the harm they cause is key. Conversion practices in youth work settings Conversion practices may show up in youth work settings in a number of ways. In 2023, the Commission collaborated with Ara Taihoi to bring together a number of youth work sector leaders and professionals from across Aotearoa to ensure the safety of young people. It is clear that when conversion ideology appears in youth work it largely stems from adherence to religious tenets. Prayer and religious pastoral care were given as the main examples in which conversion practices manifest in youth work settings. We heard that ‘mental health support’ is another common context for conversion practices in youth work settings, which may include pseudoscientific approaches like reparative therapy35 or aversion therapy36, or more general and usually controlling counselling to change or suppress someone’s gender or sexuality. Both group counselling and one-onone counselling or mentorship were offered by youth workers as examples of vehicles for conversion practices. Some youth workers also described occurrences when someone was knowingly referred to a nonaffirming healthcare practice as a way of delaying gender affirming healthcare. This may be considered a conversion practice. Conversion Practices Guidance for those working with rangatahi and their whānau