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-9/1-1-introduction-3
Anglican Church. The Anglican Church is an autonomous branch of the worldwide Anglican Communion and is split into the “core” church and its affiliated entities. Since 1992, the Anglican Church in Aotearoa New Zealand and Polynesia has been
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-9/1-1-introduction-6
The Salvation Army. The Salvation Army has been active in Aotearoa New Zealand since 1883. Internationally, The Salvation Army is divided into five zones. These zones are further divided into territories, which are sub-divided into commands or
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-9/1-1-introduction-4
Other faith-based institutions’ claims processes. We obtained information from 11 other faith-based institutions about their claims processes. They are: Assemblies of God, Baptist Church, Gloriavale Christian Community, Lutheran Church, Methodist
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-9/1-1-introduction-5
Summary of findings. Structural barriers. Survivors face numerous barriers when disclosing abuse to the Catholic Church, made worse by the very structure of the Church. The Catholic Church has not taken sufficient steps to reduce these barriers for
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-10/1-1-introduction-6
Māori faces and tikanga values nowhere to be seen. Some Māori survivors told us the redress processes, designed and run by Pākehā, contained nothing reflecting their own values. Some felt listened to and cared for when making claims, but many
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-10/1-1-introduction-8
Pacific survivors’ culture overlooked. Most Pacific survivors also described cultural obstacles to full and proper redress for the harm done to them. They said both State and faith-based redress processes reflected Palagi outlooks and values and
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-10/1-1-introduction-9
Redress unobtainable for most Deaf and disabled people. Survivors with physical or learning disability face additional hurdles to getting redress, whether as a result of communication difficulties, a lack of support or a lack of awareness about what
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-10/1-1-introduction-11
Survivors feel without a voice in way redress processes work. Survivors consistently said redress processes would produce better outcomes for them if they contributed to their design. They told us that these processes seemed currently focused on
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-10/1-1-introduction-18
Survivors feel left in the dark by inadequate information and contact. The lack of publicly available information about all aspects of redress processes leaves many survivors confused about whether they can make a claim, how they can claim, how
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https://www.abuseincare.org.nz/reports/from-redress-to-puretumu/from-redress-to-puretumu-4/1-1-introduction-10/1-1-introduction-17
Lack of manaakitanga through stressful process. Most survivors found it an emotional, even traumatic, experience to make a claim for redress because of the painful memories and feelings of disempowerment it brought back. Some described feeling