TASKFORCE OFFERS NEW WAYS TO ACT ON WHANAU VIOLENCE - Waatea news August 31 2009
The reference group charged with finding better ways for the government to deal with Maori whanau has launched a programme to do just that.
Di Grennell from the Whanau Ora Taskforce says the Maori and Pacific Family Violence Programme of Action has been developed in collaboration with the Family Violence Taskforce.
She says Maori need to take the lead in addressing violence within whanau, and that means first having a voice at the table where decisions are made.
“The document makes visible what those of us who are Maori working in the field know now is that there is significant Maori expertise, innovation and commitment in the field now and we need to find some ways of capturing that and bringing it together to advance the interests of our whanau,” Ms Grennell says.
Programme of Action has been developed in collaboration with the Family Violence Taskforce.
She says Maori need to take the lead in addressing violence within whanau, and that means first having a voice at the table where decisions are made.
“The document makes visible what those of us who are Maori working in the field know now is that there is significant Maori expertise, innovation and commitment in the field now and we need to find some ways of capturing that and bringing it together to advance the interests of our whanau,” Ms Grennell says.
Monday, August 31, 2009
Tuesday, August 18, 2009
Purakau: A Maori Story
Kia ora all, I was reading the Needs Analysis report written in 1991 for the establishment of the Te Whiuwhiu o te Hau Counselling programme and was re-inspired by the purakau (story) that was shared by the late Reverend Werewere Maaka. Werewere to me was an inspirational elder who taught me many things but also encouraged the sharing of knowledge and information with others. I thought it would be timely to share this story with others. Like many stories there is often wisdom, lessons and inspiration within them. Taima
Purakau as told by Werewere Maaka to Taima Moeke-Pickering (1991)
One day two Maori men were arrested for stealing kereru (wood pigeons). They rang a Kaumatua (elder) for advice and to see if he would represent them in Court. A Minister of Agricultural Affairs (MAF) officer heard about the Kaumatua representing the two men and decided to make an appointment to see the Kaumatua. At the meeting, the MAF officer told the Kaumatua that it was a waste of the old man's time to represent the two men as they were guilty of stealing the protected kereru and that there was no way that this unlawful act could be defended in a Court of law. He advised the old man that if he did win, then all those past cases of successful prosecutions against other Maori who had stolen kereru for food over the years, would be questionable. The Kaumatua listened and pondered. As he pondered, the MAF officer chipped in and baited the old man along by asking what would be his strategy for defending the two men in Court. With a smile, the old man replied humbly, "E hoa (friend), how high could you jump when you were young"? The officer replied "About two feet". The Kaumatua then asked "Now, how high can you jump now that you're a man of 60". The officer replied "Not very high at all". The Kaumatua then said, "That's how I will beat you in Court".
Court day arrived. In Court the Judge asked the Kaumatua to speak on behalf of the two Maori men. The Kaumatua spoke. He told of the Miro tree and its fruit and how it was a delicacy for the kereru. When the tree bore its fruit, the Maori knew that the kereru would flock around the tree to pick the berries. The younger kereru were stronger and could fly to the top of the Miro tree to pick berries, whilst the older kereru could only feast on the berries toward the bottom of the tree. Because of their age, the older kereru would gorge themselves on the lower berries, some of them exploding from over-indulgence. Some would overeat and become too weak to fly and hit the lower branches, and others would just fly straight into the trunks of the trees and explode. It was then, that the Maori would wait and pick these kereru from the ground for eating. The Kaumatua told the Judge, that if they were to look at the kereru that the two men had taken, they would find no bullets or pellets in them. His prediction was correct. Na, Werewere Maaka (1991).
Purakau as told by Werewere Maaka to Taima Moeke-Pickering (1991)
One day two Maori men were arrested for stealing kereru (wood pigeons). They rang a Kaumatua (elder) for advice and to see if he would represent them in Court. A Minister of Agricultural Affairs (MAF) officer heard about the Kaumatua representing the two men and decided to make an appointment to see the Kaumatua. At the meeting, the MAF officer told the Kaumatua that it was a waste of the old man's time to represent the two men as they were guilty of stealing the protected kereru and that there was no way that this unlawful act could be defended in a Court of law. He advised the old man that if he did win, then all those past cases of successful prosecutions against other Maori who had stolen kereru for food over the years, would be questionable. The Kaumatua listened and pondered. As he pondered, the MAF officer chipped in and baited the old man along by asking what would be his strategy for defending the two men in Court. With a smile, the old man replied humbly, "E hoa (friend), how high could you jump when you were young"? The officer replied "About two feet". The Kaumatua then asked "Now, how high can you jump now that you're a man of 60". The officer replied "Not very high at all". The Kaumatua then said, "That's how I will beat you in Court".
Court day arrived. In Court the Judge asked the Kaumatua to speak on behalf of the two Maori men. The Kaumatua spoke. He told of the Miro tree and its fruit and how it was a delicacy for the kereru. When the tree bore its fruit, the Maori knew that the kereru would flock around the tree to pick the berries. The younger kereru were stronger and could fly to the top of the Miro tree to pick berries, whilst the older kereru could only feast on the berries toward the bottom of the tree. Because of their age, the older kereru would gorge themselves on the lower berries, some of them exploding from over-indulgence. Some would overeat and become too weak to fly and hit the lower branches, and others would just fly straight into the trunks of the trees and explode. It was then, that the Maori would wait and pick these kereru from the ground for eating. The Kaumatua told the Judge, that if they were to look at the kereru that the two men had taken, they would find no bullets or pellets in them. His prediction was correct. Na, Werewere Maaka (1991).
Wednesday, August 5, 2009
Invitation to Te Whiuwhiu o te Hau alumni
Kia ora
The Te Whiuwhiu o te Hau team at Wintec are currently undertaking an evaluation of the programme. They would like to extend an invitation to Te Whiuwhiu o te Hau graduates/tutors to participate in completing their evaluation questions. There is also an invitation to participate in two hui/gatherings - however if you can't attend please send in your completed questionnaires. Below is their questionnaire and invitation letter. If you are interested please forward your feedback or queries to David, Maria and Carol. As a member of the first team who set up the programme, it is healthy to revisit the goals, aims and purpose of the programme to check its relevance and uptodateness. So, good on this team for having the vision to seek feedback at this stage of the programme's journey, its nearly at its 18th year. Kia kaha, Taima
24th July 2009
Kia ora Koutou
We are tutors from the Te Whiuwhiu O Te Hau Maori counselling programme run at the Waikato Institute of Technology, we teach from bi-cultural practices and perspectives incorporating Maori and western perspectives, theories and frameworks. We are reviewing the program to discover if what we teach benefits counselling and social service agencies.
Te Whiuwhiu o te Hau – Maori Counselling has been running since 1990 and this review will support the teaching staff in ascertaining if the program still has the same needs that it did when it began, or if it needs redevelopment. This is an opportunity to have input into a Maori counselling program especially with those social service agencies that deal with clientele that are of Maori descent.
We are holding a series of Hui at Wintec on Wednesday the 12th August 2009 and Wednesday the 19th August 2009 from 12pm till 1pm at the Gallagher room 2. Afternoon tea will be provided. These Hui are with various social service agencies for two reasons, to create dialogue as well as establishing relationships on top of reviewing the program and are inviting your organization to be a part of this process, as we would greatly appreciate your participation. If these dates are unsuitable, but you would still like to have a say we would like to come and speak with you in your agency.
Some of the topics that will be discussed are our strengths, and what are the gaps. Would flexible delivery work, and what are mixed modes of delivery. Te Whiuwhiu O Te Hau Maori Counselling has generally been generic based training but now what are social service agencies needs around specialist knowledge. Another issue is having a relationship and creating a rapport with the Social service agencies that we send our students to, to enable us all to gain the best benefit in terms of what social service agencies needs are, and how we as Te Whiuwhiu O Te Hau can address them.
Our goal is to graduate students who are competent and confident professionals, who have the relevant and necessary Maori and western counseling skills to be able to work safely and effectively with-in any agency.
We would appreciate if you could respond by Friday 31st August 2009 for catering purposes and to also RSVP so that Wintec parking can be made available. If you have any questions please make contact via the details below.
Kia ora ano
………………………
The Te Whiuwhiu o te Hau
Maori Counselling team
Rawiri Waretini-Karena
Carol Aupouri Mc Clean
Maria Ranga
Phone: 834-8800 ext 8515
David.waretini-karena@wintec.ac.nz
Potential questions for evaluation hui
The facilitator could explain that the Te Whiuwhiu programme is conducting a review / evaluation to help with future planning. Therefore, the questions for the hui cover the past, present and future. Staff have discussions points to raise under each question, and will record the feedback.
1. What feedback can you give to us about graduates of the programme?
Prompt with:
- What reputation does the programme currently have?
- Were / are our graduates good employees in your agencies
- What do you think the programme’s strengths / weaknesses have been?
2. In what ways does the current curriculum and delivery of the programme meet / not meet the needs of:
A) Employment agencies
Prompt with:
- Are Maori / Mauri counsellors needed in you agencies?
- Would you consider enrolling your staff in the program at present?
B) Potential students
Prompt with:
-Would you consider Maori / Mauri counselling as a career?
-Are the exit points ( 3 year degree only at present) appropriate?
3. What changes could the program make to better meet the needs of:
a) Employing agencies
Prompt with:
-Bringing the programme to the agencies, using delivery ideas below
-running program at an agency as staff training
-use mix mode/ flexible delivery (electronic+ kanohi kit e kanohi)
Develop specializations, such as sexual abuse; drug & alcohol training;ACC;DSMIV; Maori mental health / counselling / facilitation / mediation / supervision / Kaupapa Maori supervision.
b) Potential students
Prompt with a list of possible ideas to better meet agency / student needs;
-offering a 1 year Graduate Diploma in Maori / Mauri Counselling ( Targeting year 2 social work students)
- introducing multiple exit points, e.g. at year 1 Certificate and Year 2 Diploma level
Thank You
The Te Whiuwhiu o te Hau team at Wintec are currently undertaking an evaluation of the programme. They would like to extend an invitation to Te Whiuwhiu o te Hau graduates/tutors to participate in completing their evaluation questions. There is also an invitation to participate in two hui/gatherings - however if you can't attend please send in your completed questionnaires. Below is their questionnaire and invitation letter. If you are interested please forward your feedback or queries to David, Maria and Carol. As a member of the first team who set up the programme, it is healthy to revisit the goals, aims and purpose of the programme to check its relevance and uptodateness. So, good on this team for having the vision to seek feedback at this stage of the programme's journey, its nearly at its 18th year. Kia kaha, Taima
24th July 2009
Kia ora Koutou
We are tutors from the Te Whiuwhiu O Te Hau Maori counselling programme run at the Waikato Institute of Technology, we teach from bi-cultural practices and perspectives incorporating Maori and western perspectives, theories and frameworks. We are reviewing the program to discover if what we teach benefits counselling and social service agencies.
Te Whiuwhiu o te Hau – Maori Counselling has been running since 1990 and this review will support the teaching staff in ascertaining if the program still has the same needs that it did when it began, or if it needs redevelopment. This is an opportunity to have input into a Maori counselling program especially with those social service agencies that deal with clientele that are of Maori descent.
We are holding a series of Hui at Wintec on Wednesday the 12th August 2009 and Wednesday the 19th August 2009 from 12pm till 1pm at the Gallagher room 2. Afternoon tea will be provided. These Hui are with various social service agencies for two reasons, to create dialogue as well as establishing relationships on top of reviewing the program and are inviting your organization to be a part of this process, as we would greatly appreciate your participation. If these dates are unsuitable, but you would still like to have a say we would like to come and speak with you in your agency.
Some of the topics that will be discussed are our strengths, and what are the gaps. Would flexible delivery work, and what are mixed modes of delivery. Te Whiuwhiu O Te Hau Maori Counselling has generally been generic based training but now what are social service agencies needs around specialist knowledge. Another issue is having a relationship and creating a rapport with the Social service agencies that we send our students to, to enable us all to gain the best benefit in terms of what social service agencies needs are, and how we as Te Whiuwhiu O Te Hau can address them.
Our goal is to graduate students who are competent and confident professionals, who have the relevant and necessary Maori and western counseling skills to be able to work safely and effectively with-in any agency.
We would appreciate if you could respond by Friday 31st August 2009 for catering purposes and to also RSVP so that Wintec parking can be made available. If you have any questions please make contact via the details below.
Kia ora ano
………………………
The Te Whiuwhiu o te Hau
Maori Counselling team
Rawiri Waretini-Karena
Carol Aupouri Mc Clean
Maria Ranga
Phone: 834-8800 ext 8515
David.waretini-karena@wintec.ac.nz
Potential questions for evaluation hui
The facilitator could explain that the Te Whiuwhiu programme is conducting a review / evaluation to help with future planning. Therefore, the questions for the hui cover the past, present and future. Staff have discussions points to raise under each question, and will record the feedback.
1. What feedback can you give to us about graduates of the programme?
Prompt with:
- What reputation does the programme currently have?
- Were / are our graduates good employees in your agencies
- What do you think the programme’s strengths / weaknesses have been?
2. In what ways does the current curriculum and delivery of the programme meet / not meet the needs of:
A) Employment agencies
Prompt with:
- Are Maori / Mauri counsellors needed in you agencies?
- Would you consider enrolling your staff in the program at present?
B) Potential students
Prompt with:
-Would you consider Maori / Mauri counselling as a career?
-Are the exit points ( 3 year degree only at present) appropriate?
3. What changes could the program make to better meet the needs of:
a) Employing agencies
Prompt with:
-Bringing the programme to the agencies, using delivery ideas below
-running program at an agency as staff training
-use mix mode/ flexible delivery (electronic+ kanohi kit e kanohi)
Develop specializations, such as sexual abuse; drug & alcohol training;ACC;DSMIV; Maori mental health / counselling / facilitation / mediation / supervision / Kaupapa Maori supervision.
b) Potential students
Prompt with a list of possible ideas to better meet agency / student needs;
-offering a 1 year Graduate Diploma in Maori / Mauri Counselling ( Targeting year 2 social work students)
- introducing multiple exit points, e.g. at year 1 Certificate and Year 2 Diploma level
Thank You
Monday, July 13, 2009
Paper: Holistic Arts-based Group methods with Aboriginal Women
Kia ora/Aanii, Kwekwe
This paper highlights appropriate methods and facilitative approaches when doing spiritual/healing work with Indigenous peoples in this case Aboriginal women. The authors Debra, Diana and Sheila share their learning, Aboriginal research methods and spiritual/healing insights from the research they carried out with a small group of Aboriginal women in Sudbury. It is an honour to share their research paper. Taima
Holistic Arts-Based Group Methods with Aboriginal Women by Debra Recollet, Diana Coholic & Sheila Cote-Meek.
Abstract
The co-authors discuss their experiences of developing and facilitating an eight-week holistic arts-based group for a small group of Aboriginal women. The literature in spirituality and social work includes some written work that examines the convergences between Aboriginal cultural/spiritual perspectives and spirituality and social work but this could be expanded on. To this end, we describe the use of holistic arts-based methods with Aboriginal women, provide a brief description of the group, and explore how spirituality was evident in the arts-based and experiential methods. We also discuss some of the issues that arose in the process of establishing and facilitating the group including challenges related to group composition; the relevance of process; and attrition from the group.
View the full paper at:
http://cronus.uwindsor.ca/units/socialwork/critical.nsf/main/60B5903959711866852575E700270261?OpenDocument
This paper highlights appropriate methods and facilitative approaches when doing spiritual/healing work with Indigenous peoples in this case Aboriginal women. The authors Debra, Diana and Sheila share their learning, Aboriginal research methods and spiritual/healing insights from the research they carried out with a small group of Aboriginal women in Sudbury. It is an honour to share their research paper. Taima
Holistic Arts-Based Group Methods with Aboriginal Women by Debra Recollet, Diana Coholic & Sheila Cote-Meek.
Abstract
The co-authors discuss their experiences of developing and facilitating an eight-week holistic arts-based group for a small group of Aboriginal women. The literature in spirituality and social work includes some written work that examines the convergences between Aboriginal cultural/spiritual perspectives and spirituality and social work but this could be expanded on. To this end, we describe the use of holistic arts-based methods with Aboriginal women, provide a brief description of the group, and explore how spirituality was evident in the arts-based and experiential methods. We also discuss some of the issues that arose in the process of establishing and facilitating the group including challenges related to group composition; the relevance of process; and attrition from the group.
View the full paper at:
http://cronus.uwindsor.ca/units/socialwork/critical.nsf/main/60B5903959711866852575E700270261?OpenDocument
Thursday, July 9, 2009
Rawiri (David) Waretini Karena
Kia ora / Greetings all
My name is Rawiri (David) Waretini Karena and I am a Tutor / Lecturer for Te Whiuwhiu O Te Hau Maori Counselling at Waikato Institute of Technology in Hamilton NZ.
I began my journey in Te Whiuwhiu in 2001 after spending 10 years working for AVP Alternatives to Violence Project NZ mainly with violent Maori men in prisons. I graduated with my Degree in 2004 and have been teaching Te Whiuwhiu O Te Hau Maori Counselling since. I have also just completed a Masters degree in Commercial music, and I am hoping to start a Phd in 2009. I am currently working at a music type therapy that could be incorporated into Te Whiuwhiu. The aim is to use music as a tool to connect to feelings. Another tool we are looking at including is Hauora Tinana, or Beauty Therapy.
We invite all those perspective students who are interested in learning counselling practice from a Maori/ indigenous paradigm especially in terms of wanting to be effective with Maori / indigenous peoples as our Paradigms are alot closer than western world views.
We start our intakes about October 2009 and any people interested can call me 07) 834 8800 extension 8515
All the best for this new year
Kia tau te rangimarie
Rawiri
My name is Rawiri (David) Waretini Karena and I am a Tutor / Lecturer for Te Whiuwhiu O Te Hau Maori Counselling at Waikato Institute of Technology in Hamilton NZ.
I began my journey in Te Whiuwhiu in 2001 after spending 10 years working for AVP Alternatives to Violence Project NZ mainly with violent Maori men in prisons. I graduated with my Degree in 2004 and have been teaching Te Whiuwhiu O Te Hau Maori Counselling since. I have also just completed a Masters degree in Commercial music, and I am hoping to start a Phd in 2009. I am currently working at a music type therapy that could be incorporated into Te Whiuwhiu. The aim is to use music as a tool to connect to feelings. Another tool we are looking at including is Hauora Tinana, or Beauty Therapy.
We invite all those perspective students who are interested in learning counselling practice from a Maori/ indigenous paradigm especially in terms of wanting to be effective with Maori / indigenous peoples as our Paradigms are alot closer than western world views.
We start our intakes about October 2009 and any people interested can call me 07) 834 8800 extension 8515
All the best for this new year
Kia tau te rangimarie
Rawiri
Wednesday, July 8, 2009
Maori Showbands by David Waretini-Karena (toward masters thesis)
Kia ora, I am pleased to attach David's thesis which explores the world of Maori showbands. During the 50's and 60's Maori showbands took Maori music and entertainment to the world. They were extra-ordinary entertainers and ambassadors for Maori and New Zealand. Their songs and shows brought smiles to many and their legacies for Maori music still lives on today. My own uncles Nuki Waaka (Maori Volcanics) and Gugi Waaka (Quin Tikis) performed across many countries and can share many stories of their trips, the famous people they met and the friends they made. Aunty Marge has produced a book called Maori Showbands giving an insight into the stories of the Maori Volcanics. I was lucky to be invited to Uncle Nuki's 70th birthday party in Sydney, Australia where many of the Maori showband greats attended. Their singing, humour and connectedness remains strong. More information on Maori Showbands can be found on facebook: http://www.facebook.com/pages/Maori-Showbands/73911294309
Reading David's thesis will help to bring back some of those memories and offer analysis of struggle in the entertainment industry. I am honoured to have his thesis on this blog. Taima
Maori Showbands: A thesis submitted in partial fulfilment of the requirements for the degree of Master of Media Arts - Commercial Music
Written by David Waretini karena
Abstract:
The aim and function of this research is to ask the question Why are Maori show bands not recognised as New Zealand cultural ambassador’s who contributed to the New Zealand music industry on an international / global scale. Another objective is to investigate what was their historical significance. The last goal is to discuss some examples of what their experiences were in the music industry and how they could benefit contemporary Maori musicians. The focus of the research was based mainly on those Maori show bands who decided that going overseas to discover new opportunities for performing their unique brand of entertainment as a more viable option then staying in New Zealand. I will attempt to highlight what was significant about the Maori show bands that left New Zealand and differentiate between such entertainers as Sir Howard Morrison and the Quartet and other Maori Show bands for example the Maori Troubadours, and the Maori Hi Fives. Finally I will conclude with my deliberation as to why I feel based on my research that the Maori Show bands that left New Zealand in the 1950’s and 1960’s to perform on a world stage should be officially recognized as legitimate New Zealand ambassadors who contributed in a major way to the NZ music industry.
See full version: http://www.slideshare.net/taima/maori-showbands-david-waretinikarena-toward-masters-thesis
Reading David's thesis will help to bring back some of those memories and offer analysis of struggle in the entertainment industry. I am honoured to have his thesis on this blog. Taima
Maori Showbands: A thesis submitted in partial fulfilment of the requirements for the degree of Master of Media Arts - Commercial Music
Written by David Waretini karena
Abstract:
The aim and function of this research is to ask the question Why are Maori show bands not recognised as New Zealand cultural ambassador’s who contributed to the New Zealand music industry on an international / global scale. Another objective is to investigate what was their historical significance. The last goal is to discuss some examples of what their experiences were in the music industry and how they could benefit contemporary Maori musicians. The focus of the research was based mainly on those Maori show bands who decided that going overseas to discover new opportunities for performing their unique brand of entertainment as a more viable option then staying in New Zealand. I will attempt to highlight what was significant about the Maori show bands that left New Zealand and differentiate between such entertainers as Sir Howard Morrison and the Quartet and other Maori Show bands for example the Maori Troubadours, and the Maori Hi Fives. Finally I will conclude with my deliberation as to why I feel based on my research that the Maori Show bands that left New Zealand in the 1950’s and 1960’s to perform on a world stage should be officially recognized as legitimate New Zealand ambassadors who contributed in a major way to the NZ music industry.
See full version: http://www.slideshare.net/taima/maori-showbands-david-waretinikarena-toward-masters-thesis
Thursday, July 2, 2009
Smacking not okay, Eastern Bay Maori told
SMACKING NOT OKAY, EASTERN BAY MAORI TOLD. (cited in Whakatane Beacon, 26 June 2009).
VOTING “yes” in the smacking referendum is the only way to go, anti-smacking advocate Hone Kaa has told an Eastern Bay audience. About 30 people attended an anti-violence and anti-smacking hui at Te Hokowhitu a Tu in Keepa Road on Wednesday.
Organised by Te Kahui Mana Ririki – a charitable trust established to combat Maori child abuse – the hui had two purposes.
“The first is we want people to vote ‘yes’ in the referendum,” Dr Kaa, Te Kahui Mana Ririki’s chairman said. “The question is deliberately misleading and it’s also mischievous.” He said it was important Maori not be “duped” by the referendum question, which asks: Should a smack as part of good parental correction be a criminal offence in New Zealand?
Dr Kaa said the question connected smacking with good parenting, which was the mischievous trick hidden in the question. Dr Kaa said Maori should vote “yes” in the referendum, because the current law prohibiting smacking was working well.
The other reason Te Kahui Mana Ririki had come to Whakatane was to carry on the work with reducing abuse in Maori families. “The trust’s central purpose is around eliminating child abuse in Maori communities,” Dr Kaa said.
Te Kahui Mana Ririki director Antony Blank and strategy manager Helen Harte had travelled with Dr Kaa to Whakatane. “We all live in Auckland, and we need to co-ordinate with people and find suitable venues,” Dr Kaa said. “We try to do at least one lecture per week,” he said. At the Whakatane hui, several of the attendees were older people – which was good, he said “Maori people listen to their elders, so it’s important to have them here.”
Statistics gathered by Te Kahui Mana Ririki reveal Maori children are four times more likely to be hospitalised as the result of deliberately-inflicted physical harm; Maori are twice as likely to experience abuse as other groups; and New Zealand has the third highest rate of infanticide in the OECD, with about a third being Maori deaths.
VOTING “yes” in the smacking referendum is the only way to go, anti-smacking advocate Hone Kaa has told an Eastern Bay audience. About 30 people attended an anti-violence and anti-smacking hui at Te Hokowhitu a Tu in Keepa Road on Wednesday.
Organised by Te Kahui Mana Ririki – a charitable trust established to combat Maori child abuse – the hui had two purposes.
“The first is we want people to vote ‘yes’ in the referendum,” Dr Kaa, Te Kahui Mana Ririki’s chairman said. “The question is deliberately misleading and it’s also mischievous.” He said it was important Maori not be “duped” by the referendum question, which asks: Should a smack as part of good parental correction be a criminal offence in New Zealand?
Dr Kaa said the question connected smacking with good parenting, which was the mischievous trick hidden in the question. Dr Kaa said Maori should vote “yes” in the referendum, because the current law prohibiting smacking was working well.
The other reason Te Kahui Mana Ririki had come to Whakatane was to carry on the work with reducing abuse in Maori families. “The trust’s central purpose is around eliminating child abuse in Maori communities,” Dr Kaa said.
Te Kahui Mana Ririki director Antony Blank and strategy manager Helen Harte had travelled with Dr Kaa to Whakatane. “We all live in Auckland, and we need to co-ordinate with people and find suitable venues,” Dr Kaa said. “We try to do at least one lecture per week,” he said. At the Whakatane hui, several of the attendees were older people – which was good, he said “Maori people listen to their elders, so it’s important to have them here.”
Statistics gathered by Te Kahui Mana Ririki reveal Maori children are four times more likely to be hospitalised as the result of deliberately-inflicted physical harm; Maori are twice as likely to experience abuse as other groups; and New Zealand has the third highest rate of infanticide in the OECD, with about a third being Maori deaths.
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