He pitopito kōrero
News
News stories
Article about family and whānau voice in death review process
The article, Te Pou: An Indigenous Framework to Evaluate the Inclusion of Family Voice in Family Violence Homicide Reviews, was authored by Michael Roguski, Denis Grennell, Synthia Dash, Irene de’Haan, Fiona Cram and Pauline Gulliver. The authors have been involved with in-depth reviews on behalf of the Aotearoa New Zealand Family Violence Death Review Committee (FVDRC).
The authors used an indigenous framework, Te Pou (2019), to critically reflect on how whānau voice is included in the death review process, identifying strengths and limitations of the current process and legislation. The framework was designed to guide the mortality review committees at the Health Quality & Safety Commission in interpreting and reporting on Māori mortality.
From October 2019 to November 2021, the FVDRC completed 6 in-depth reviews that included whānau voice, including Māori, Pasifika and Pākehā whānau. Reflecting on these reviews, the authors identified that "While the inclusion of whānau voice is a step forward for the FVDRC, it is apparent the process can be improved to place the whānau at the centre." They outline changes that can be made now, and call for a focus on healing and the "reconceptualization of the legislative framework and support system".
The authors discuss the importance of including the whānau voice to help ensure that fatality reviews take place within an understanding of the wider context of individual's and families' lives including an understanding of historical and structural inequities. The authors also note the limitations on their ability to involve whānau:
"Due to the legislative framework under which the FVDRC was established (New Zealand Public Health and Disability Amendment Act, 2010), whānau involvement is restricted to providing input through a discussion with representatives of the review panel. Whānau are unable to receive a copy of reports arising from the review process."
In the article, the term whānau includes family, whānau and friends of the deceased or offender to provide a wider scope than a 'nuclear family.' The authors use the term uiui whānau to refer to the conversations with whānau. In explaining their use of the term uiui whānau, the authors comment that:
The naming of the process being undertaken is something that the FVDRC has wrestled with. “Interviews” give connotations of a formal process, while the review team set out to ensure that participation is comfortable. At these early stages we have termed our process, uiui whānau, which describes a line of enquiry or questioning.
For the uiui whānau, the FVDRC is working towards a process of reconnection and healing.
The authors describe aspects of the uiui whānau that work well:
- FVDRC panel members engage with whānau with utmost respect
- Sufficient time and space is allowed for the process and for whānau to ask questions, noting that there are differences in the concept of time for Pasifika and Māori compared to western concepts of time
- Cultural leads make contact with the whānau, suggest koha, outline tikanga and open and close sessions
- Cultural leads also watch for indications of discomfort, trauma or miscommunication
- Cultural leads can help identify power imbalances and suggest strategies to address these
- Cultural leads follow up with whānau after the uiui whānau is completed
- Collaboration with kaumātua and kaupapa Māori researchers allows the review panel to deepen their understanding of the death event.
When discussing the valuable role of the cultural leads, the authors note that the kaumātua, in their role as cultural leads, must often navigate complex relationships, particularly when there is shared whakapapa with the whānau, highlighting:
"It is testament to those kaumātua who have been involved to date that they are able to negotiate the complexities of engagement and this underscores the importance of a considered appointment process for this role."
The authors also identified opportunities to improve:
- Readiness and barriers to participating could be considered by first establishing a trusted relationship between whānau and a kaumātua or cultural lead before inviting whānau to participate
- The limits on whānau participation means whānau can't participate in identifying recommendations
- The limits on whānau participation also means there is no reciprocal process for whānau to understand and engage with the outcomes of the review "re-establishing the inequitable relationship between agencies and whānau"
- Uiui whānau don't allow for informal conversations that could build trust and support whānau to share valuable insights
- Uiui whānau should allow for relationships to be developed and consideration of the broader needs of whānau, providing opportunity to identify unmet needs
- The process "cannot be considered a healing process due to confidentiality required by the legislation"
- The uiui whānau process is largely transactional in nature and does not support a relational approach.
In making recommendations, the authors discuss that it would be possible to involve whānau more fully in the review process within the current legislative framework by:
- "identifying components of the whānau interview that provided additional depth of understanding about the actions of statutory agencies and how they were received by the deceased and/or offender;
- reflecting this back to whānau members during a follow-up session to discuss the results of the panel review day; and
- co-producing recommendations alongside whānau members."
They also note that it might be possible to release finalised recommendations to whānau. However, the authors also note the burden that families might feel, since the current legislative framework creates no accountability for those recommendations to be actioned.
The authors highlight that the uiui whānau does not consider healing and "...does not allow for true engagement at a cultural level." They write that "...the FVDRC is guilty of assimilating Te Pou and the uiui whānau into a Western process." Instead, they propose that if the FVDRC replaced Western ideals of professional distance with a duty to care, it would frame "...the review as a component of a healing journey for whānau rather than the potential to reinforce structural power imbalances."
In discussing these reflections, the authors write:
"Using Te Pou highlights how the process, as it currently stands, reinforces power imbalances between the State and whānau bereaved by a family violence fatality."
Shifting power dynamics would allow the whānau to set the terms of engagement including the who, what, where and how. They also highlight that a truly reciprocal relationship would involve a follow up hui with a chance to discuss the findings and co-design the recommendations. The authors identify key features for such a process that are applicable across cultures:
- "Ensuring a place of belonging and connection when identifying the venue for engagement;
- Engaging with customs or processes to facilitate well-being;
- Allowing whānau to direct the conversation;
- Ensuring cultural supports before, during and after hui;
- Conducting follow-up conversations to feedback and co-design recommendations;
- Facilitate access to resources to ensure the long-term wellbeing of whānau."
In concluding the article, the authors highlight structural changes required for fundamental change. They argue that "The establishment of review panels and independent government entities without effective accountability frameworks minimises the voice of those most impacted." Further stating that:
“Embedding whānau in the review process requires that agencies are answerable for their characterisation of the deceased, offender, wider whānau and the decisions that were made."
They also call for a shift from an "...advocacy system for change, to a support system for healing" that is empowered to repair both systems and relationships.
Finally, the authors identify a need for policy reform, saying "Repositioning homicide reviews to be whānau-centric will require a reconceptualization of the legislative framework and support system requirements for review panels."
Background
See our previous news story about the use of the Māori framework, Te Pou, and related guidelines by the Family Violence Death Review Committee (FVDRC) when producing their sixth report.
The FVDRC's 7th report on family violence death review focuses on a call for duty of care.
Related news
The Health Quality & Safety Commission (HQSC) has announced a revised approached to the changes to national mortality review committees, including the Family Violence Death Review Committee. HQSC has decided to move directly to establishing a permanent National Mortality Review Committee (NMRC) from 1 July 2023. An interim national committee will not be set up. The media release further notes "All current committees will continue until the permanent NMRC is operating on 1 July 2023. Beyond then, members will be invited to become subject matter experts for their existing workstreams." HQSC also stated that in March 2023, they will release the terms of reference for the new NMRC and begin the appointment process. For more information see our previous news story, Changes to national mortality review committees, including FVDRC.
The Queensland Child Death Review Board published the report Reviewing the child protection system’s response to violence within families—Findings from an analysis of child death reviews involving domestic and family violence, in November 2022. They also commissioned the report Highly vulnerable infants, children and young people: A joint child protection mental health response to prevent suicide (2021).
UN Women and United Nations Office on Drugs and Crime (UNODC) published the report, Gender-related killings of women and girls: Improving data to improve responses to femicide/feminicide (2022). The media release states that globally "...on average, more than five women or girls were killed every hour by someone in their own family in 2021." The report highlights policy recommendations to support comprehensive and multisectoral approaches to prevent and address gender-related killings and other forms of gender-based violence against women and girls. For more information see the UN Women Five essential facts to know about femicide.
Related media
Family say court suppressions made toddler death 'invisible', RNZ, 21.11.2023
Name suppression leaves dead toddler 'faceless and nameless' - whānau, RNZ, 21.11.2023
UN Expert calls for inputs
Dr. Claudia Mahler, the UN Independent Expert on the enjoyment of all human rights by older persons, has issued a call for inputs on violence, abuse and neglect of older persons.
The feedback will inform her next thematic report to the Human Rights Council in 2023 on violence, abuse and neglect of older persons.
The closing date to submit is 1 March 2023.
In the background to the call for inputs, Dr. Mahler notes that:
"Violence and abuse against older persons take different forms and occurs in all types of settings, including within families and at home, in care and health settings, at the workplace, in public spaces, in the media, in the digital space, and in emergency and humanitarian settings."
She also notes that the range of perpetrators can include family members, caregivers, legal guardians, health professionals, government workers and financial representatives.
Dr. Mahler is inviting written feedback from national and local governments, national and international non-governmental organisations, national human rights institutions, international and regional inter-governmental organisations, United Nations agencies and entities, activists, and academics.
There is a brief 2-page document that outlines the key questions (also available in Français and Español) that inputs are invited on:
- Legal, policy and institutional frameworks
- Forms of violence
- Intersectionality
- Data
- Access to justice
- Access to information
- Examples of good practices for preventing, monitoring and address violence and abuse against older persons.
Written contributions are limited to 1,500 words, and can be submitted by email to hrc-ie-olderpersons@un.org with the heading “Submission to the call for inputs on violence against older persons – 2023 HRC report”.
For more information see the call for inputs.
We have previously collected research and resources related to older people, elder abuse, ageism and wellbeing for older people in some of our previous news stories. See these news stories below. Or use the quick topic search elder abuse to find the latest research and resources in our library.
Update: The Family Violence Death Review Committee has published their submission Input for the report of the Independent Expert on the enjoyment of all human rights by older persons (2023).
Related media
Care worker who groped elderly woman sentenced, Newstalk ZB, 28.04.2023
Consultation on Court-appointed Interpreter Services Quality Framework
Update: The Ministry of Justice published Interpreter Services Quality Framework in May 2023. MOJ has also published a factsheet on the framework and guides to identifying if someone needs an interpreter and conducting proceedings with interpreters.
The Ministry of Justice (MOJ) is inviting feedback on a draft Court-appointed Interpreter Services Quality Framework.
The closing date to give feedback is 24 February 2023.
The Ministry developed the Draft Interpreter Services Quality Framework to enhance the existing Court-appointed interpreter service. It will help ensure that services are high quality and nationally consistent, and meet the needs of participants.
The Quality Framework Factsheet states the Framework "...formalises good practice already occurring and also introduces new standards, which are based on Australian standards adapted for the Aotearoa environment." The Factsheet summarises the main points of the framework related to criminal record checks, required qualifications, new mandatory online training modules, a new interpreter code of conduct, guidelines for briefings by counsel, court materials, access to employee assistance for interpreters, Court and Tribunal orientation and guidance on how to assess the need for an interpreter.
Family violence and sexual violence are referred to several times through the draft Framework. For example, under the Code of Conduct, related to Being impartial (page 22), it states that interpreters must not interfere with or prejudice the independence of the judiciary or the court by:
"altering or minimising a complainant’s or a witness’s descriptions of violence, even if they are describing interpersonal violence perpetrated by a spouse, a senior, elder or any person of high regard within a community."
The Code of Conduct also comments on reporting concerns about family violence and sexual violence (page 26-27) stating:
"If an interpreter has concerns about a participant’s safety, they should arrange to speak privately with the judicial officer or a court victim advisor about their concerns.
Once it is available, interpreters will be expected to complete the Ministry’s training to improve justice sector professionals’ awareness and response to family violence and sexual violence."
It further notes on page 27 that:
"When necessary, an interpreter must bring matters of immediate concern to the attention of the court at the time they occur (including when there is a concern of family violence or sexual violence). The manner in which this is done needs to be agreed with the judge before the hearing or trial."
The Framework also notes in relation to Family violence and sexual violence matters (page 37):
"Where an interpreter is booked for a matter involving family violence or sexual violence, different interpreters must be assigned for the victims and witnesses than assigned for the defendant. In sexual violence cases, the characteristics (for example, gender) of the interpreter will be assigned according to the victim’s preference."
Feedback is invited from anyone with an interest in improving access to justice, especially for people who communicate best in a language other than English. MOJ is particularly inviting feedback from:
- independent interpreters appointed to provide interpreting services to the courts and tribunals
- Language Service Provider (LSPs) who provides interpreting services to courts and tribunals
- lawyers who work with interpreters to ensure participants are represented in a proceeding in their spoken language
- members of the judiciary
- court and tribunal staff members who facilitate hearings with court appointed interpreters
- service providers to the court.
Feedback can be provided through an online survey. For questions contact the Ministry of Justice at 04 9132375 or serviceimprovement-csi@justice.govt.nz.
Related resource
The Ministry of Justice previously published handouts that provide translations of terms related to family violence in 13 different languages. The documents are designed to be used by interpreters working with people when English is a second language in proceedings involving family violence.
Report about the Pacific sexual violence workforce
The report, Experiences and support needs of the Pacific sexual violence workforce in Aotearoa New Zealand (2022), summarises findings from the first research to look at experiences of Pacific sexual violence practitioners in New Zealand.
The research was completed by Pacific peoples for Pacific peoples in partnership with the Te Ohaaki a Hine National Network Ending Sexual Violence Together (TOAH-NNEST) Pacific Steering Group, the University of Auckland, the University of Waikato, and Tapasā mo Aiga. The Ministry of Social Development Commissioned the research.
The research involved a literature review, an online survey and individual and group talanoa of past and current members of the Pacific sexual violence workforce. The online survey was completed by 40 participants and 13 participants engaged in the individual and group talanoa.
The authors found that a Pacific sexual violence workforce is emerging and is currently made up of less than 50 Pacific sexual violence specialists of Pacific descent. The online survey found that the workforce is mostly female (95%) but also includes male and non-binary/third gender members as well; is well qualified with 80% holding at least an undergraduate degree; is older with 70% over 40; and majority Samoan ethnicity (51%) but overall a very diverse group from across the Pacific.
Most (87%) are employed by non-government agencies, with 24% as social workers and 24% as counsellors. Many do extra or pro bono work for Pacific clients who need but cannot meet service costs or are not eligible for funding support. The researchers called for further research to look at the context and extent of this and the impact on the Pacific workforce.
A majority (56%) have worked in the sexual violence sector for 2 years or less. The researchers also found:
"....that the Pacific SV [sexual violence] workforce who participated are scattered and feel isolated across the country and within their respective services. Most participants spoke about working in silos within their workplace. Some participants used the opportunity to participate in this talanoa to connect, sometimes for the first time, with other Pasifika people working in the same area."
People responding to the survey, said that Pacific clients make up less than 20% of their total clients and of those there is a wide range of Pacific ethnicities represented but most are likely to be Samoan, Tongan, Cook Island and/or Fijian (both Indigenous Fijian and Indo-Fijian). Of the survey participants, 94% have used Pacific values, practices and protocols in their work with Pacific sexual violence clients and "...these values, practices, and protocols are informed both by Pacific cultural (including indigenous) and faith-based concepts and belief systems." The use of these practices and models was diverse with many participants sharing how they adapted their work in response to the individual needs of clients. In some cases, individuals did not have resources, information or training to support the use of Pacific practices and models.
The researchers noted that "At present there is no specific Pacific sexual violence service model or workforce development framework in use in Aotearoa NZ" and that:
"Participants were familiar with Pacific, western and Māori models and/or frameworks of care in their practice. In particular, the Fonofale, Teu le va, Te Whare Tapa Wha and Narrative CBT models/frameworks, but also – though to a lesser degree, the Nga Vaka o Kainga Tapu frameworks. Overall, participants utilised one or more of these models/frameworks in their practice, integrating them in ways considered appropriate for the case at hand.
The vā was considered a key Pasifika principle of care that underlined Pasifika SV approaches to both crisis and prevention work."
The literature review found that Pacific approaches to sexual violence "...are culturally nuanced or specific, strengths based, healing-focused, and family and/or community-led."
With many leaving the sexual violence workforce after just 2 years, findings from the online survey found that personal (including family) reasons was the main reason, but financial, workload, burnout, and professional and cultural safety, were also main reasons for leaving.
Throughout the report, the researchers identified a number of areas for action. Some of they key needs include:
- a formal national Pacific sexual violence network to support and advocate for the Pacific sexual violence workforce
- a Pacific-led multiservice agency to coordinate Pacific expertise, referrals, and client support
- ongoing cultural and clinical supervision that is well versed in Pacific cultural and clinical sexual violence issues, frameworks and models
- better infrastructure and support for career progression, professional development, supervision, mentoring and leadership opportunities
- targeted and culturally nuanced workforce education and training initiatives around sexual violence prevention including issues related to consent
- workforce development that considers that Pacific practitioners draw on formal and informal support networks, with Pacific faith-based communities and families providing a significant amount of the informal support
- more specialised Pacific sexual violence practitioners in state agencies including ACC, evidence units (within Police and Justice) and the courts generally
- a holistic approach to government funding and assessments that is consistent with holistic Pacific models and frameworks of care.
Other issues surfaced through the research including a call for a new Pacific acumen, a new understanding, of Pacific sexual violence. The researchers specifically write:
"Two such topics in need of this deeper and careful probing might be, for example, one, that of what sex and consent mean in different Pacific spaces, and two, that of what to make of the inextricable relationship between Pacific indigenous values and Pacific faith-based values when interpreting the practice of vā in contemporary Pacific models of care? Probing these questions may lead to constructive reflections on the historical and structural contexts and impacts of the relationship between:
(a) Christianity and colonialism in the Pacific, and the neo-colonial effects of that relationship on present-day Pacific sexual attitudes, values, judgements, consent, and control practices in Aotearoa NZ,
(b) Liberal/neoliberal democratic state policies and practices and Pacific SV systems, models and frameworks of restorative justice, care, and healing, and
(c) Māori as tangata whenua and Pasifika as tauiwi working separately and together in the prevention and elimination of SV in Aotearoa NZ.
Each of these areas if probed deeply can offer resources for recasting and reimagining ‘the known’ of Pacific SV in Aotearoa NZ."
They also call for further research and highlight that the Pacific sexual violence workforce can provide leadership on how best to address this research including looking at the current knowledge gap on what consent means in Pacific sexual violence spaces, noting:
"Issues of consent in sex speaks directly to Pacific taboos and moral judgements around sex, sex education, sexual orientation, and sexuality, informed by contemporary Pacific cultural and faith-based understandings of tapu and vā. Literature review, questionnaire and talanoa findings suggest that probing consent in Pacific spaces raises personally uncomfortable and thus frequently avoided discussions for the Pacific SV workforce. This means a lot of care must be employed when engaging Pacific peoples in the SV workforce in conversations about the ambiguities, ambivalences, slippages, and contradictions of consent and sex within universalised definitions. Being aware of and having opportunity to debate these ambiguities can be confronting but can also create opportunities to address judgemental practices and community fears of confidentiality breaches, offering the potential to improve one’s inclusive practice and professional standards."
The researchers also cautioned against homogenising Pacific cultural differences when privileging Pacific languages and concepts, noting that "Without this conscious or deliberate effort there is a significant risk that these pan-Pacific frameworks will further isolate and marginalise these smaller Pacific ethnic populations and hinder their access to the help they need."
The report concludes with 5 recommendations:
"1. The emerging national Pacific SV workforce network be supported to bring the Pacific SV workforce together from across the SV sector and Aotearoa NZ, to advocate on behalf of the workforce and to explore the viability of a Pacific SV multi-service agency.
2. The findings of this research report be used to inform SV sector planning and investment in Pacific SV workforce development, bearing in mind the significant work already carried out by the Pacific health and Pacific family violence sectors on overlapping Pacific workforce support needs.
3. A review be undertaken of the impacts and/or effects of relevant state funding, reporting, evidence-building systems and evaluation processes on the productivity and retention of Pacific SV practitioners and on their potential to re-traumatise Pacific SV survivors.
4. The SV sector invest in growing Pacific cultural and clinical supervision expertise, Pacific SV workforce career and/or professional development and/or leadership pathways and recognises the contribution that informal Pacific networks play in supporting Pacific practitioner self-care and workforce retention strategies.
5. Because of the high numbers of male Pacific sexual violence offenders, the paucity of information or knowledge on the support needs of Pacific LGBTQ+ peoples and Pacific youth affected by sexual violence, and on the positive value associated with peer support services, more work is needed by the SV sector to attract more Pacific males, youth and LGBTQ+ persons to the SV workforce."
For more information read the full report or see the Summary for Government stakeholders or Summary for participants. Also see the highlight from Pasefika Proud.
Related news
The Kāiga Tokelau Wellbeing National Strategic Plan was launched in Wellington in October 2022. The 5-year plan, supported by Pasefika Proud, is the first national wellbeing plan for Tokelau people in Aotearoa New Zealand. It is one of the national wellbeing plans for ethnic specific Pacific groups being developed as part of the Pasefika Proud work programme set out in the Pasefika Proud Pathways for Change Framework launched in 2019. Learn more about this work programme from Pasefika Proud on achieving wellbeing.
My Baby’s Village Community Fund is currently accepting applications for funding until 10 February 2023. The fund provides a pool of funding to Pacific communities and family groups across Aotearoa. The funding is available for Pacific communities and families to lead ideas and initiatives that will have a positive impact on one or more of the following four priority areas:
- Pacific infant care
- Strengthening family relationships
- Child and family health and wellbeing
- Building community/village support systems for children and their families.
My Baby’s Village is a growing collective of cross-sectoral organisations, community groups, non-government organisations, health providers, churches, and community champions working together to do more to bring about positive and long-lasting change for the health and wellbeing of Pacific families. A number of organisations are involved including Pasefika Proud, LeVa, the Cause Collective, Oranga Tamariki, NZ Police and many more.
Related media
Submissions open on the Human Rights (Incitement on Ground of Religious Belief) Amendment Bill
Update: On 8 February 2023 Prime Minister Chris Hipkins announced that the Human Rights (Incitement on Ground of Religious Belief) Amendment Bill would be withdrawn and the matter referred to the Law Commission.
***********
The Justice committee is accepting submissions on the Human Rights (Incitement on Ground of Religious Belief) Amendment Bill.
The closing date to make a submission is 2 February 2023.
The bill would amend the Human Rights Act 1993 to include faith-based communities in the existing protections against incitement. The Ministry of Justice noted:
"It is already illegal to publish or distribute threatening, abusive, or insulting words likely to ‘excite hostility against’ or ‘bring into contempt’ any group on the grounds of colour, race, ethnic or national origins.
Those grounds will be extended, in both the civil (section 61) and criminal (section 131) provisions, to cover religious belief."
The legislation is part of the government's work related to laws against incitement of hatred and discrimination in response to recommendations of the Royal Commission of Inquiry into the terrorist attack on Christchurch masjidain in 2019.
Newsroom has published a brief overview of New Zealand's hate speech laws and the proposed changes.
Community and advocate responses
Te Kāhui Tika Tangata | the Human Rights Commission has raised concerns about the proposed legislation, saying:
"Representatives of communities left out of the Government’s plans to tackle incitement have told Te Kāhui Tika Tangata, the Human Rights Commission, they have been left vulnerable by their exclusion."
While the Commission welcomed protection on religious grounds, the Commission called for protections to also "...include speech that incites hostility and hatred based on disability, sexual orientation and gender – in addition to the existing protections for colour, race, ethnic or national origins."
The Commission also highlighted Government responsibilities under Te Tiriti o Waitangi "...to protect Tangata Whenua communities from harmful speech, including takatāpui Māori (LGBTQ+ Māori), tāngata whaikaha (disabled people) and wāhine."
The Commission noted that extending protections for more groups to be able to seek help under the Human Rights Act would not change the legal test or threshold of what is unlawful, saying that "The threshold should not be confused with widening the protection to include the most vulnerable groups."
The Disabled Persons Assembly NZ has also raised concerns that the proposed legislation excludes banning hate speech and incitement of violence against the queer community, women and disabled people. Advocate Shaneel Lal has launched a petition calling for the government to include the queer community, women and disabled people under hate speech law changes.
See further comments from advocates and communities in the related media below.
Minister Allan spoke to Newshub about the proposed changes and the concerns raised by communities and advocates.
Law Commission to look at laws against incitement of hatred and discrimination
The Government has also asked the Law Commission | Te Aka Matua o te Ture to further review protections and legal responses related to incitement of hatred and discrimination. In announcing this work, Justice Minister Kiritapu Allan said:
“Until the Law Commission has done that work, there will be no changes to the definition of groups protected from discrimination, or any changes to how the existing legal regime against incitement operates in terms of thresholds, offences or penalties, as originally proposed.”
The December newsletter of the Law Commission | Te Aka Matua o te Ture noted that Minister Allan referred the following issues to the Commission to review:
"*Protections in the Human Rights Act 1993 for transgender people, non-binary people and people with diverse sex characteristics;
*Legal responses to hate-motivated offending (which is sometimes called “hate crime”);
*Legal responses to speech that expresses hostility towards, or contempt for, people who share a common characteristic (which is sometimes called “hate speech”)."
The Law Commission will do this work in 2 phases. The first phase will look at the protections in the Human Rights Act for transgender people, non-binary people and people with diverse sex characteristics. It will start on 16 January 2023. It will not examine hate speech or hate crime. You can learn more and subscribe for updates on this work on the Law Commission's Sex, Gender and Discrimination project webpage.
Update: In August 2023, The Law Commission published Terms of Reference for Ia Tangata | A Review of the Protections in the Human Rights Act 1993 for people who are transgender, people who are non-binary and people with innate variations of sex characteristics. The Law Commission expects to publish an Issues Paper in mid-2024 and to provide opportunities for public engagement, including submissions.
Update: In July 2023, the UN Independent Expert on protection against violence and discrimination based on sexual orientation and gender identity, Victor Madrigal Borloz, released the report Protection against violence and discrimination based on sexual orientation and gender identity (A/78/227). It looks at the impact of colonialism in violence and discrimination based on sexual orientation and gender identity, and how this relates to human rights. The report includes 12 recommendations for UN Member States. An easy to read version of the report is also available.
The second phase will look at Legal Responses to Hate. This project has not yet started. You can subscribe to updates from the Law Commission.
Background
The final report from the Royal Commission of Inquiry into the terrorist attack on Christchurch masjidain was publicly released in December 2020. In the recommendations (section 5.5), the report stated:
"New Zealand’s legal system does not adequately deal with hate crime and hate speech. The current laws do not appropriately recognise the culpability of hate-motivated offending, nor do they provide a workable mechanism to deal with hate speech. Change is required to both the law and New Zealand Police practice (Part 9, chapter 4)."
Part 9, Chapter 4 of the final report looked at areas for improvement in New Zealand's legal framework and Police practice to address hate crime and hate speech. In addition, the Royal Commission also published a paper about the concepts of hate speech and hate crime, New Zealand’s current laws and proposals for change.
In response to the recommendations of the Royal Commission, the Ministry of Justice ran a public consultation in 2021 on 6 proposals on existing law related to incitement of hatred and discrimination, sometimes referred to as hate speech or hate crimes. More than 19,000 submissions were received. The Ministry of Justice has provided a summary of the submissions on proposals against incitement of hatred and discrimination and a summary of the engagement for the consultation.
In December 2021 NZ Police published a report and action plan on improving their response to hate crime. Following the terror attacks on Christchurch masjidain, the Evidence Based Policing Centre held workshops with community groups, Police groups and partner organisations to better understand the incidence and impact of hate crime. Findings were published in the report, Improving our response to hate crime: Views and opinions of our people and our communities (2021). Police also published an Action Plan: Improving our Response to Hate Crime Report (November 2021).
In December 2019 the New Zealand Human Rights Commission published a resource on the legal framework governing hate speech - Kōrero Whakamauāhara: Hate Speech. The resource includes definitions of hate speech and outlines the legal framework in New Zealand and overseas.
Netsafe published research in 2019 about the personal experiences of adult New Zealanders in relation to online hate speech, and comparisons to Australia and Britain.
Related news
The Office of the United Nations High Commissioner for Human Rights (OHCHR) and the Equal Rights Trust published Protecting Minority Rights: A Practical Guide to Developing Comprehensive Anti-Discrimination Legislation (2023). The Foreword notes:
"Based on an exhaustive analysis of international law and extensive consultations with experts from across the globe, it [the guide] provides clear, unequivocal guidance on the laws which States must adopt in order to fulfil their obligations to respect, protect and fulfil the rights to equality and non-discrimination."
The guide covers State obligations, content of comprehensive anti-discrimination law, protection of minority rights, discriminatory violence and hate crime, discrimination and expression, and obligations to address the root causes of discrimination.
In announcing the guide, independent United Nations experts issued the following call to action:
"*We call on all States which have yet to develop comprehensive anti-discrimination laws to make this a priority for the coming year.
*We urge States now developing, drafting or consulting on comprehensive anti-discrimination laws to accelerate the process; and
*We ask States which have enacted laws aiming to provide comprehensive protection to review these in order to ensure that they are effective and consistent with international law, and to ensure effective implementation and adequate remedies."
Related media
Speech as a right to empower, speech as a weapon to silence, The Post, 29.05.2024
Adding gender to the Human Rights Act – what’s the big deal?, The Spinoff, 07.05.2024
Tikanga Māori and the rights and obligations of free speech, E-Tangata, 05.05.2024
Tina Ngata: Why we walked away, E-Tangata, 07.04.2024
Dignity should never be sacrificed on the altar of free speech, Newsroom, 05.04.2024
The rise and rise of intolerance in the online world, The Press, 29.03.2024
Community at heart of hate response, SunLive, 21.11.2023
How an absolutist approach to free speech is obscuring hate speech, Stuff, 23.03.2023
FIANZ asks the Government for hate speech legislation funding, timeline, Stuff, 16.03.2023
Work must continue on hate speech law – Foon, Waatea News, 15.03.2023
Sasha Borissenko: Is enough being done to combat ‘hate speech’?, NZ Herald, 30.01.2023
Police double extremism intelligence unit as election and census challenges near, Stuff, 27.01.2023
When are we going to address misogynistic abuse?, Newsroom, 22.01.2023
Shame on our misogyny: It's no wonder Jacinda Ardern was driven from office, Stuff, 22.01.2023
The Whole Truth: Do female politicians get worse abuse?, Stuff, 21.01.2023
Shaneel Lal: I fear we are entering a decade of war on queer lives, NZ Herald, 31.12.2022
Social media admins on the frontlines of hate speech, Newsroom, 13.12.2022
FIANZ criticises govt for ignoring Royal Commission points on hate speech, R
Submissions open on Sale and Supply of Alcohol Amendment Bill
Update: The Sale and Supply of Alcohol (Community Participation) Amendment Bill passed its third reading in August 2023.
The Justice Committee is calling for public submissions on the Sale and Supply of Alcohol (Community Participation) Amendment Bill.
The closing date to make a submission is 12 February 2023.
The purpose of the bill is "...to improve communities' ability to influence alcohol regulation in their area by making targeted changes to the alcohol licensing process provided for in the Sale and Supply of Alcohol Act 2012."
Justice Minister Kiritapu Allan introduced the bill in December 2022. She said:
"This Bill implements the first phase of alcohol reforms and will give power back to the community. The changes will address three persistent issues identified by local communities:
*Difficulties in adopting and applying local alcohol policies (LAPs)
*The excessive limits placed on who can object to licence applications, and
*The legalistic and adversarial nature of alcohol licensing hearings."
In October 2022, Minister Allan announced the plans for reform and said:
"These amendments are just the first steps in fixing alcohol laws. The Government will be doing future work to look at licensing structures and processes, marketing and sponsorship, pricing, and changes to ensure the law is responsive to new products and retail models."
Minister Allan has said that she will consider the Government’s plan for the second phase of alcohol reforms early this year.
One News interviewed Minister Allan about the alcohol reform plans.
Hāpai te Hauora and Alcohol Healthwatch welcomed the bill. Executive Director of Alcohol Healthwatch, Dr Nicki Jackson said:
"For any person, or organisation serving their communities, wanting to have a say about how alcohol is sold in their neighbourhood, this Bill paves the way for more meaningful and fair contribution. We’re pleased to hear the calls of the community answered and respected."
See the related media below for more information and comments from advocates.
Update: Prime Minister Chris Hipkins has announced that the government will postpone the second phase of reforms, with the media release noting:
"Deferring advice on the second part of legislation looking at alcohol reform that relate to pricing, sponsorship and advertising. This will now be pushed back to April 2024, rather than come to Ministers in March this year."
Chlöe Swarbrick and Rebecca Williams, the Executive Director of Alcohol Healthwatch, spoke to Today FM about the announcement to delay the second phase of reform.
More information
The bill is different to Chlöe Swarbrick's Member's bill, Sale and Supply of Alcohol (Harm Minimisation) Amendment Bill. This bill had its first reading and debate on 7 December 2022, but debate was not finished before Parliament adjourned for the holidays. For more information about how Swarbrick's Member's bill is different, see the Conversation article Why New Zealand must consider restricting alcohol sponsorship of broadcast sports as part of a wider law reform and the NZ Herald article Green MP Chloe Swarbrick forces Government's hand on alcohol reform.
For more information about the link between alcohol and violence, see our bibliography for Alcohol and other drugs and family violence (2015) or search our library under the term alcohol.
Related news
Hāpai te Hauora is calling together marae, hapū and iwi leaders, community activators, public policy advocates and Hauora Māori Kaimahi to wānanga how alcohol policy in Aotearoa can be reimagined when informed by Te Āo Māori. The free event is scheduled to take place 19-20 January 2023 in Auckland. Register to attend.
Related media
Policy purge: Chris Hipkins cuts a swathe of once trumpeted Government projects, Stuff, 13.03.2023
Public, organisations have say on proposed changes to alcohol rules, Stuff, 01.03.2023
Alcohol Harm Reduction w/ Sarah Sneyd, 95bFM, 10.11.2022
Community relief as booze barristers get shut out, Waatea News, 01.11.2022
Law change hope for booze busters, Waatea News, 31.10.2022
Māori blocked from waipiro decisions, Waatea News, 21.10.2022
Why we want to see an end to alcohol sponsorship, Stuff, 12.10.2022
Reports from reviews of death of Malachi Subecz
Multiple recommendations have been made in reports looking at the death of Malachi Subecz. 5 year old Malachi was murdered by his caregiver in November 2021. At the time Malachi's mother was in prison, and family members raised concerns about Malachi's safety with Oranga Tamariki, but their concerns were dismissed.
Multiple government reviews looked at the events leading to the death of Malachi.
Reports from reviews
Independent review and individual agency reviews
Dame Karen Poutasi was commissioned by 6 government agencies to look at how these agencies were involved with Malachi, his whānau, and his caregiver in the months before his death. Dame Poutasi's final report, Ensuring strong and effective safety nets to prevent abuse of children (2022), identified 5 critical gaps in the system:
• "In identifying the needs of a dependent child when charging and prosecuting sole parents through the court system.
• In the process for assessing the risk of harm to a child, which is too narrow and one dimensional.
• In agencies and their services not proactively sharing information, despite enabling provisions.
• In a lack of reporting of risk of abuse by some professionals and services.
• In allowing a child to be invisible. The system’s settings enabled Malachi to be unseen at key moments when he needed to be visible."
Dame Poutasi also made 14 recommendations. In a media statement Dame Poutasi highlighted 4 of these recommendations: improving information sharing across agencies and authorities, mandatory reporting, vetting of proposed carers when a sole parent is arrested and/or taken into custody and greater priority to increasing multi-agency, iwi, and NGO partnerships in regions and communities.
For more information see the Q&A for Dame Poutasi's review. The individual government agencies who commissioned the independent review, also carried out reviews or reports of their processes. This includes:
- New Zealand Police completed a Police Family Violence Death Review (PFVDR)
- Ministry of Health completed a review and published an update on their review
- Ministry of Social Development provided a report about their interactions
- Department of Corrections published a media release and a summary of the report from the independent Corrections Inspectorate
- Ministry of Education has shared a memo outlining a review of Malachi's childcare centre.
Also see the Oranga Tamariki practice review from the Office of the Chief Social Worker.
Office of the Chief Social Worker review
The Chief Social Worker at Oranga Tamariki, Peter Whitcombe, completed a practice review. The report, Ko te huarahi pono, ka wātea, kia whakamarama, kia whakatika | The correct path in clearing, to understand and make right (2022) is the report from the review. The brief summary of the practice review lists key issues that were identified and changes to Oranga Tamariki practice that are being actioned.
The Oranga Tamariki Leadership Team - Te Riu, has also published the management response to the Chief Social Worker Practice Review (2022). Chappie Te Kani, Chief Executive of Oranga Tamariki, issued a media statement about actions that Oranga Tamariki is taking in response to the practice review.
Ombudsman opinion in response to complaint from family
The Chief Ombudsman, Peter Boshier, received a complaint from Malachi Subecz's family members about the actions of Oranga Tamariki in relation to Malachi's death. After investigating the complaint, Peter Boshier has issued an official opinion. In his report, Chief Ombudsman's opinion under the Ombudsmen Act - Malachi Subecz (2022), the Chief Ombudsman concludes:
"46. Oranga Tamariki has acted contrary to its own policies which require the well-being of children and their families to be central to decision-making. Oranga Tamariki does not appear to have fulfilled the bare minimum of the process required to ensure Malachi’s safety. For the reasons set out above I have formed the opinion that Oranga Tamariki has acted unreasonably and wrongly in addressing the report of concern made by Malachi’s cousin.
47. It is also my opinion that Oranga Tamariki has acted unreasonably in providing incorrect information to Malachi’s uncle."
The Chief Ombudsman has also provided a brief summary that highlights the key areas where Oranga Tamariki failed. In his media release, Chief Ombudsman Peter Boshier said Oranga Tamariki failed to take the 'bare minimum" action and "I can only describe Oranga Tamariki’s response as a litany of failures."
Update: Aroturuki Tamariki, the Independent Children’s Monitor, published report in 2024 on the implementation of the recommendations of Dame Karen Poutasi following the death of Malachi Subecz. Aroturuki Tamariki found that children are no safer in 20204, than when Malachi died. See our library for agency responses and to read the report, Towards a stronger safety net to prevent abuse of children: A review of the implementation of the recommendations of Dame Karen Poutasi following the death of Malachi Subecz (2024). In response to the report, the Chief Children's Commissioner said "...there are still not enough safety nets to protect Aotearoa New Zealand’s children from harm." In response, VOYCE - Whakarongo Mai said "There’s deep frustration and concern from those working closely with care experienced tamariki who say the release of a report from Aroturuki Tamariki, the Independent Children’s Monitor further proves there’s a serious lack of protection for our most vulnerable children." Listen to a Waatea News interview with Arran Jones, Aroturuki Tamariki CEO.
Response from government
In a Beehive media release, Minister for Children Kelvin Davis, outlined the Government's response to the reviews. He noted of Dame Poutasi's 14 recommendations, the Government has fully accepted 9 and will look carefully at the remaining 5 recommendations. The media release states:
"Several recommendations have already, or will soon be actioned including addressing confusion around when information should be shared, multi-agency teams working with the community and the linking of medical records.
The report also highlighted other recommendations, including mandatory reporting and automatic vetting of caregivers when a solo parent is imprisoned. These will need to be looked at in depth by Ministers and Cabinet next year."
See further comments from Minister Davis in TV and radio interviews in the related media below.
The chief executives of the agencies that commissioned the independent review issued a joint chief executive media statement which notes:
"The Chief Executives say some of the report’s recommendations are operational and already being worked on; for example, a project is under way to join up medical records.
They have committed to taking forward other recommendations including ensuring proactive information-sharing across agencies.
Some recommendations would require legislative change before they could be implemented. Chief Executives have agreed to provide advice on these and will report to Ministers in the New Year.
And there are other recommendations – including the introduction of mandatory reporting where there is a high risk of abuse – that will require further consideration and Cabinet approval."
Responses from advocates and experts
Advocates and experts have commented on the recommendations from the reviews:
Legal academic Luke Fitzmaurice-Brown (Te Aupōuri) has written about specific concerns related to the recommendation for mandatory reporting. He notes that some of the recommendations would have significant impacts on Māori such as mandatory reporting, vetting caregivers when a sole parent enters the prison system and compulsory notification to Oranga Tamariki when a caregiver who is not a formal guardian requests a sole parent benefit. He writes "In my view, full implementation of the report’s recommendations would probably constitute a further treaty breach."
Social work academic Emily Keddell has also raised concerns about mandatory reporting and has called for both practice focused changes and a strategy to move towards devolution saying:
"What’s needed in this instance, in the short term, is a sharp focus on decision-making about specific types of cases and specific types of information, rather than a wholesale swing towards more intervention. A greater consensus between Oranga Tamariki and those who make reports to them about what kind of reports meet the Oranga Tamariki threshold needs urgent attention. Better communication between reporters and Oranga Tamariki that builds legitimacy and trust is needed. Questions about the balance between national consistency and local knowledge when reports are responded to needs careful deliberation. In the longterm, as we move away from a notify-investigate system towards poverty reduction, Māori control for Māori, and more resourcing for community-based systems of care, we need a clear strategy to manage the transition to community devolution that maintains safety while changing the responsibility for that safety."
Social work academic Ian Hyslop has also raised concerns with mandatory reporting and has cautioned that Child protection must not return to punitive, racist approaches writing:
"Over the past 30 years we have swung between these poles of intervention in child protection practice. We cannot afford a knee-jerk reaction to Malachi’s death - redesigning the system with only the tragedy of this case in mind - because there are too many negative consequences."
Voyce - Whakarongo Mai Chief Executive Tracie Shipton spoke to RNZ about the report saying she was 'underwhelmed' by Dame Poutasi's report. She highlighted that when reading the report, it stood out to her that "...nobody spoke to him [Malachi] and nobody took seriously the whānau's voice."
Pillars - Ka Pou Whakahou Senior Mentoring Coordinator Corrina Thompson calls for increased support for children of incarcerated parents, raised concern about mandatory reporting saying
“…however Oranga Tamariki have proven with the tragic case of Malachi that a mandatory report was not necessarily enough, it wasn't enough to protect Malachi. And what we are advocating for is a more wraparound approach that includes a wider village of organisations, preferably those who already know the whānau where there is trust already established. We think that Oranga Tamariki may be part of the answer, but we do not believe it's the full answer on it.”
In an article for E-Tangata, Fitzmaurice-Brown argues that "a narrow focus on individual children is causing more harm than good from a Māori perspective", and that a commitment to decolonisation is needed to shift the system:
“There remains a lack of understanding of things Māori, and an unwillingness to hand over power to hapū and iwi to make decisions under our own authority for the protection of our own children. Our tikanga gives us the authority and the guidance to do that, but those things have been suppressed.
This is a problem of colonisation, and I think it’s important we think about it that way. As Ani Mikaere reminds us, colonisation has always been about more than the theft of land, it has been about recreating the colonised in the image of the coloniser. It robbed Māori of many of our tikanga, including the tikanga of whānau and hapū.”
In relation to the immediate focus, he says
"In the meantime, the current child protection system needs to focus more on whānau. The Whānau Ora report, the Children’s Commissioner’s report and the Waitangi Tribunal inquiry all found that a narrow focus on individual children is causing more harm than good from a Māori perspective.
It’s exactly what John Rangihau and the others said 25 years ago in Pūao Te Ata Tū. Some of the answers have been there for a long time now."
E-Tangata has shared an extract from the Pūao Te Ata Tū report.
See further responses including responses from Malachi's family in the related media below.
More information
For more information see:
- Emily Keddell published an article on Mandatory reporting: ‘A policy without reason’ (2022) in the Aotearoa New Zealand Social Work Journal.
- Emily Keddell, Luke Fitzmaurice, Kerri Cleaver and Daniel Exeter published the article A fight for legitimacy: reflections on child protection reform, the reduction of baby removals, and child protection decision-making in Aotearoa New Zealand (2022) in Kōtuitui: New Zealand Journal of Social Sciences.
- The Family Violence Death Review Committee’s (FVDRC) 7th report: A duty to care | Pūrongo tuawhitu: Me manaaki te tangata (2022) highlights the importance of family and whānau being recognised and listened to as experts in their own lives.
- The Prevention project: supporting whānau and reducing baby removals, is a research project that looked at the contexts, resources, and relationships that contribute to the prevention of baby removal in the Aotearoa New Zealand. The project was led by Emily Keddell (Pākehā), Kerri Cleaver (Kāi Tahu, Waitaha, Kāti Mamoe) and Luke Fitzmaurice (Te Aupōuri). The team has created a number of resources including the Policy Brief: Preventing baby removal in Aotearoa New Zealand.
- Ian Hyslop authored the book A Political History of Child Protection: Lessons for Reform from Aotearoa New Zealand (2022).
- For New Zealand’s current 6th periodic review of implementation of the UN Convention on the Rights of the Child, several organisations have published thematic reports including: Rights of Tamariki Māori in Aotearoa New Zealand (2022) by Te Puna Rangahau o te Wai Ariki | Aotearoa New Zealand Centre for Indigenous Peoples and the Law, New Zealand Indigenous Tamariki Voices (2022) by Hāpai te Hauora Tāpui | Ngā Rangatahi ā Iwi and Children in State Care (2022) by by VOYCE Whakarongo-Mai.
For statistics see:
- The FVDRC published statistics on
Support services for people experiencing violence will still be available over the Christmas break. Contact details for support services are provided on our website.
The Campaign for Action on Family Violence has information about how to support someone you are worried about including what to say, how to help and looking after yourself.
The It's Not Ok Campaign has previously put out these holiday messages:
We hope that you are able to take some time out to be with your whānau, rest and rejuvenate over the holiday break.
We wish everyone a safe, happy and healthy break.
New resources for raising tamariki Māori
The recently published books from the Tiakina te Pā Harakeke project share tikanga and mātauranga for childrearing, with the aim of supporting whānau and growing wellbeing.
Since 2012, led by Leonie Pihama, Tiakina te Pā Harakeke – Raising a Treasured Child has investigated traditional knowledge, beliefs and practices of whānau and childrearing. The project looked at how communities can use these frameworks to support working with child abuse and neglect within whānau. The team focused on childrearing practices developed over generations in Māori communities based on understanding that tamariki are treasured.
Drawing on the mahi of the Tiakina te Pā Harakeke project, 2 books have been published to support whānau and grow wellbeing. The books focus on tikanga and mātauranga for childrearing.
Poipoia ngā tamariki: Māori proverbial sayings related to nurturing children (2022) is a book of more than 60 whakataukī showing traditional understanding and tikanga for raising children. The whakataukī have been selected by Leonie Pihama, Hineitimoana Greensill, Ngaropi Cameron-Raumati, Linda Tuhiwai Smith, Papahuia Dickson, Marjorie Beverland and Awhina Cameron. The book is published and sold by Tū Tama Wāhine o Taranaki. The book is a follow up to Taku Kuru Pounamu published in 2015, which shares a small selection of whakataukī.
Tiakina Te Pā Harakeke: Ancestral Knowledge and Tamariki Wellbeing (2022), edited by Jenny Lee-Morgan and Leonie Pihama, is a collection by Māori writers from throughout the motu about the values and tikanga of Māori childrearing developed by whānau over generations. The book is published by Huia and available from their website and bookstores. See the table of contents (abstracted from Amazon) including authors for each chapter:
- Introduction – Leonie Pihama and Jenny Lee-Morgan
- Taku kuru pounamu: Cherishing our children – Leonie Pihama
- He raranga mātauranga: Weaving ancestral knowledge – Donna Campbell
- Te taonga o taku ngākau: The wellbeing of tamariki within whānau – Leonie Pihama, Naomi Simmonds and Waikaremoana Waitoki
- He mokopuna he tupuna – Ngaropi Cameron-Raumati
- Whakatauākī: Sharing ancestral knowledge through generations – Hineitimoana Greensill, Leonie Pihama and Hōri Manuirirangi
- Oriori: He akoranga tahito: Oriori as knowledge transmission – Glenis Philip-Barbara and Hiria Barbara
- Tūī, tūī, tuituia: Pūrākau to keep us connected – Jenny Lee-Morgan
- Mātauranga-ā-whānau: Intergenerational knowledge transmission through whānau pūrākau – Marjorie Beverland
- Te kura mai i tawhiti: Ancestral knowledge and practice in Kaupapa Māori early years provision – Erana Hond-Flavell, Aroaro Tamati, Will Edwards, Ruakere Hond, Gareth J Treharne, Reremoana Theodore, Richie Poulton and Mihi Ratima
- Aro ki te wairua o te hā: The spirituality of birth – Naomi Simmonds and Teah Carlson
- Raranga wahakura: weaving wellbeing for mokopuna and whānau – Tanya White
- Wahakura and te whare pora o Hine-te-iwaiwa: Delving deeply into te pā harakeke – David Tipene-Leach and Sally Abel
- Oranga mokopuna: Ngā mōtika tangata whenua – Paula Toko King, Donna Cormack and Mark Kōpua
- Whiti-te-rā: A Māori-centred therapeutic approach to wellbeing – Andre McLachlin and Waikaremoana Waitoki.
To learn more about the Tiakina te Pā Harakeke project, listen and watch Leonie Pihama talk about the inspiration for the project in a video from Ngā Pae o te Māramatanga.
To explore this kaupapa more, see the following resources:
Te Taonga o Taku Ngākau: Ancestral knowledge as a framework for tamariki wellbeing project explored mātauranga Māori in the development of evidence-based, cultural interventions to improve the mental health and wellbeing of young Māori. The team published Te Taonga o Taku Ngākau Ancestral Knowledge and the Wellbeing of Tamariki Māori report (2019). Video recordings are available from a mini conference and thought space wānanga about the project including kōrero from Taina Whakaatere Pōhatu, Dr Naomi Simmonds, Dr Waikaremoana Waitoki and Hinewirangi Kohu Morgan.
Traditional Māori parenting: an historical review of literature of traditional Māori child rearing practices in pre-European times (2011) was published by Te Kahui Mana Ririki. The literature review explores Māori parenting practices and the philosophy supporting these practices before 1642. It focused on socialisation and discipline.
E Tū Whānau published Our Ancestors, a series of five resources highlighting how Māori cultural traditions protect wāhine, tamariki and tāne from violence and uphold the mana of all. The topics of the 5 resources are:
- Early observations of whānau
- Our ancestors were loving parents
- Our tāne ancestors were tender fathers
- Our ancestors were innovative, entrepreneurial, problem solvers
- Our wāhine ancestors were strong, influential and valued.
Update: Linda Tuhiwai Smith has published a series of illustrated books for tamariki. The pūrākau talk about difficult issues such as suicide and family violence to help tamariki talk about and process trauma. They are available in both English and Te Reo Māori from Huia Publishers.
Related news: New resources from E Tū Whānau
E Tū Whānau published new values booklets. There are 6 values that sit at the heart of the E Tū Whānau kaupapa: aroha, whakapapa, whanaungatanga, kōrero awhi, mana manaaki and tikanga. Announcing the booklets, the E Tū Whānau Pānui Hakihea 2022 says "These values strengthened and protected our tīpuna, and they continue to fortify and sustain strong, thriving whānau today."
E Tū Whānau created a set of booklets about each of the values. For each value, the booklet gives a Kupu Arataki, talks about key principles and practices, and shares Whānau Kōrero, Whānau Mahi.
Download the booklets from the E Tū Whānau website:
Printed booklets can be ordered in 2023 on the E Tū Whānau website.
Subscribe to E Tū Whānau's pānui to stay up to date with their mahi.
Related media
Pukapuka celebrates beautiful family, Waatea News, 15.06.2023
Picture books help tamariki through trauma, Waatea News, 21.04.2023
No results found.
Please try different keywords or filter options.
Subscribe to our Pānui and our News and Events mailing lists
Never miss an update! Receive the latest news and event information directly to your inbox.