Search Results for ""
-
https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-3/1-1-introduction-5
Other principles relevant to puretumu. Other values that have guided our approach to puretumu torowhānui include universal values of fairness, transparency and accountability. To be fair and equitable, every person abused in care must have a fair
-
https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-3/1-1-introduction-6
What it means to be trauma-informed. Trauma has neurological, biological, psychological, spiritual, social and cultural impacts. Many survivors find talking about their abuse traumatic and distrust authority. Anyone working with survivors must be
-
https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-4/1-1-introduction-13
Obligations under te Tiriti o Waitangi. The Government has obligations under te Tiriti o Waitangi and international law to provide redress in many cases of abuse in care. Te Tiriti o Waitangi, signed in 1840, is an agreement between iwi and the
-
https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-4/1-1-introduction-2
International law obligations to provide redress. Human rights are fundamentally important in any society. They recognise that every person, regardless of who they are or where they live, has inherent value and dignity. They include a wide range of
-
https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-14/1-1-introduction-14
1.5 Expectations of redress. Expectations of – and needs for – redress vary between individuals, whānau and communities. First and foremost, we have spoken with survivors about what they want and expect in order to set right the tūkino that
-
https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-14/1-1-introduction-16
Survivor expectations. The Network of Survivors of Abuse in Faith-based Institutions told us that survivors will seldom use the term “redress”, but when survivors call for “justice”, “acknowledgement”, “an apology”, “making sure
-
https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-14/1-1-introduction-15
The redress roundtable. We held a roundtable meeting to discuss what effective and meaningful redress for survivors might look like. Insights from participants included that any scheme should have te Tiriti at its core and be designed to include a
-
https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-14/1-1-introduction-17
Māori expectations – tino rangatiratanga and restoration of mana and oranga. We explored the notion of “redress” and restoration, from a te ao Māori perspective through several mechanisms, including private sessions and interviews with
-
https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-14/1-1-introduction-18
Redress for Deaf and disabled survivors. Deaf and disabled survivors and their communities have particular needs when it comes to redress. We held a hui on redress with Deaf and disabled people, whānau members, advocates and sector workers. We also
-
https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-7/1-1-introduction-17
Ms CU. Reporting abuse at the cost of relationship with family and church. Ms CU told us that in late 2017, her 15-year-old niece Lupe (not her real name) was groomed by a Catholic priest. What made the abuse even more damaging was that the Catholic