Search Results for ""
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-2/1-1-introduction-2
The journey for Pacific peoples. The experiences of Pacific people in care are also framed by the broader colonial context, and accompanying racism, discrimination, and power inequalities. Pacific migrants came to Aotearoa New Zealand throughout the
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-2/1-1-introduction-3
Psychiatric care and care of Deaf and disabled people. Disability communities include a diverse range of people and includes whānau, friends, and supporters. In Aotearoa New Zealand the preferred term is disabled people. Māori use a variety of
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-2/1-1-introduction-4
The journey for people in faith-based care. Faith-based organisations in Aotearoa New Zealand have long traditions of providing residential care in a variety of settings, including children’s homes, foster homes, boarding schools, and homes for
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-2/1-1-introduction-5
The journey for people in State care. The State has had responsibility for the care of children, young people and vulnerable adults in a range of settings. These include the large residential institutions already discussed such as boys’ and
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-2/1-1-introduction-6
The journey for women and girls. The majority of survivors currently registered with us are male. But women and girls have distinct reasons for being placed in care, and have suffered distinct types of harm. For example, we have heard from many
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-2/1-1-introduction-7
Life-long and intergenerational impacts of abuse. Survivors of all backgrounds have suffered significant trauma and ongoing harm from their experiences in care. Many experienced emotional and psychological strain when they were removed from or
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-3/1-1-introduction-13
1.3 Concepts of harm and restoration and framing principles. Our approach to puretumu torowhānui draws from Aotearoa New Zealand’s own unique Tiriti-based history and context to ensure that puretumu torowhānui effectively responds to the needs
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-3/1-1-introduction-2
Tikanga Māori concepts. At a fundamental level, te ao Māori is a relational world, in which what is tika or right depends on the operation of tikanga Māori, the primary informers of behaviour and values that have withstood the test of time. They
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-3/1-1-introduction-3
Pacific peoples’ concepts of harm and restoration. As noted, in Aotearoa New Zealand, the term ‘Pacific’ encompasses more than twenty Pacific nations with unique languages, customs, beliefs, cultural values and traditions. Pacific peoples who
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-3/1-1-introduction-4
Disability rights concepts. Disability communities emphasise the importance of challenging ableism in society, valuing diversity and being aware of difference. Assumptions about the interests and capabilities of disabled people, or ignoring their