BACHELOR OF SOCIAL WORK BSW5.06 Introduction to Community Development
Exploring Communities in the Hawke’s Bay and Tairāwhiti 2016
Edited by Karen Fagan and Florrie Brooking
Faculty of Education, Humanities and Health Science, Eastern Institute of Technology, 501 Gloucester Street, Taradale, Napier | 06 974 8000 | eit.ac.nz
Nā tō rourou
Nā taku rourou
Ka ora ai te iwi
With your food basket And my food basket The people will thrive
Page | 2 Table of Contents
Introduction ...... 4
Acknowledgements ...... 4
Disclaimer ...... 4
Chapter One ...... 5
Hohepa ...... 5
Chapter Two ...... 14
Alzheimers Napier ...... 14
Chapter Three ...... 24
WIT (Whatever it Takes) ...... 24
Chapter Four ...... 36
Bellyful ...... 36
Chapter Five ...... 45
William Colenso College Teen Parent Unit ...... 45
Chapter Six ...... 54
Tauawhi Mens Centre ...... 54 Appendix One - Consent Template for Students ...... 67 Appendix Two - Consent Template for Community Groups ...... 69
Page | 3 Introduction
This online book is the result of an assessment completed by first year social work students at the Eastern Institute of Technology (from both the Taradale and Tairāwhiti campuses), Aotearoa New Zealand. Students were placed into small groups, and invited to explore a specific community in which social work is practiced locally. Their instructions included that they only use information they found in the public domain via secondary sources.
Each chapter of this EBook represents the work of one group. Each chapter begins with an exploration of the concept 'community', followed with a discussion on one particular community that the students have chosen to research. Each chapter discusses some features and needs of the chosen community, followed by some discussion around the services available, and not available, to that particular community. The students were invited to comment on a power dynamic that they believed influenced the availability of services to their chosen community. The list of references at the end of each chapter identifies where the students located the information that informed their writing. The students work has been edited for accuracy with some input from the communities being researched. The students work has not been edited for grammar, spelling etc
Before making the information in this online EBook available to the general public, written consent was gained from all the students whose names appear in this publication, and from a representative of each community. The consent forms that were used have been added as Appendices in this online EBook.
We are making the information in this online EBook available to the general public in the hope that the communities mentioned, those working alongside these communities, and anyone involved in policy development or resource allocation that might impact on these communities, will benefit from accessing this information. Acknowledgements
The editors would like to acknowledge, and sincerely thank, Shona Thompson (for her Research Mentoring), Stephanie Day (for her expertise in producing an EBook), and Maree Leatherby (for her assistance with design and layout). The editors would also like to acknowledge all the hard work put into these chapters by the students involved.
Disclaimer
Both the students and the tutors involved in this course have gone to considerable effort to ensure the accuracy of the information contained in this book, and that secondary data has informed the information included in this book. Hence, the information in this online book has been provided in good faith, and EIT do not accept any liability in respect to the information included in this book.
Editors / Tutors: Karen Fagan and Florrie Brooking
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License NL 978-0-9941274-6-4
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Chapter One
Hohepa
Georgia Fun-nell Karen Mata Kathryn Sexton Rachel Eaves
Page | 5 What is a community? Communities can be groups of people who share a common interest, for example, schools, sports, crafts, and the Internet (IBM, n.d). Communities can be positive or negative for some people, but most communities are beneficial for group gatherings. Some communities can be more inviting than others and it is up to the individual to stay with them or leave (Chile, 2007). A community is a place where people can come together and act the same way as a group. This can be through sharing ideas as a collective, to enhance and empower the group as a whole (Chile, 2007). There is an argument that community members have something in common with each other which defines them from other community groups (Chile, 2007). The positive thing about being involved in a community is that it gives people a place of an opportunity to belong to and be valued and the potential fulfilment of what the group has to offer. These desires of seeing their community grow enable the next generation to move forward into the future with a great outcome. There are communities that require memberships, and these communities are more structured when an annual fee is paid. This allows the community to have regular support group meetings to provide events that will involve outer communities to join, for example, shows and fun days (Chile, 2007). On the other hand, there are more informal communities where no fee is paid for example small bible study groups for women or men who get together once a week and read the bible. When defining a community, it is important to look at the extent individuals can flourish in them, as are social by nature. Connections and interactions with fellow individuals play a deep role with what we can achieve and help our individual character (Smith, 2013). In this chapter, the community we will be talking about is Hohepa, Hawke's Bay.
Hohepa History
An aspect of the community of Hohepa is its history. Hohepa was founded in 1957 at Poraiti in Hawkes Bay by a joint initiative of Marjorie Allan MBE, and Sir Lew Harris a local farmer who had a disabled daughter. The Hohepa community offers a supportive environment for the intellectually disabled. Hohepa Hawke’s Bay offers day programmes and residential facilities for adults and children. There are two communities with the name Hohepa in Hawke’s Bay: one for children aged 7-21 in Poraiti, and one for adults in Clive (Hohepa, 2015a).
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Figure 2. Sir Lewis Harris. Co-founder of Figure 3. Majorie Allan, MBE. Co-founder Hohepa (from Hohepa Trust, 2015) of Hohepa (from Hohepa Trust, 2015)
The Clive community in Hawke's Bay was established in the 1960s. It is set on 50 acres of land and is where the administration and services to help adults with disabilities are located (Hohepa, 2015b). On this land there are a number of features for the community’s use, including an organic farm, where biodynamic cheese is made, and their shop which sells the cheese that is produced on the farm. Residents of Hohepa actively participate in helping to produce these products, which helps with their skills and social development (Hohepa, 2015c). There are a variety of work centres that are run by the staff workers which offer opportunities to the residents of Hohepa to also help develop the residents’ skills enabling them to make wooden toys, furniture, and candles, to weave, and to care for the grounds, which helps build a sense of responsibility and empowerment for the residents of Hohepa (Hohepa, 2015c).
The adult community of Hohepa supports 92 adult residents in total, 40+ children, and with close to 360 part time and full time workers (Hohepa, 2015a). This includes residential living and in-home care within Napier. This community helps the residents develop a sense of belonging and independence in a safe environment. It is important to note that Hohepa Services Limited (which holds contracts with multiple government ministries) is a subsidiary company which is owned by a trust called Hohepa Homes Trust Board (Hohepa, 2015d).
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Figure 3. Residents In Care at Hohepa Hawkes Bay
This graph shows the percentages of adults aged 21+ in residential care, and children aged 7-21 in residential care.
Cultural Life
Cultural life at Hohepa is a key feature that allows the residents to have a sense of belonging. This is positive for the residents as it gives them an opportunity to belong and to be valued, along with potential fulfilment for the residents’ skills (Chile, 2007). Cultural life at Hohepa gives the residents this key environment to thrive, through the changing of the seasons and passing of time. The residents say thanks to the food that is received daily, a sense of routine is maintained through the community’s songs, through the weekly workshops offered, and through the following things (Hohepa, 2015e). Plays, festive meals, artistic activities, musical presentations and ceremonies are all features that reinforce their community spirit and cultural life at Hohepa (Hohepa, 2015e). In the summer the festivals are held at Valley Field in Poraiti; in this festival there are games, shared meals, dancing, music, and a bonfire, which then brings the festivities to a close (Hohepa, 2015e). Then both Poraiti and Clive communities combine to present their Christmas play, which is based on favourite, simple Christmas stories (Hohepa, 2015e).These plays are a gift to the community which brings joy and happiness to all those present. In Autumn, the community
Page | 8 celebrates with a play of St. George and a harvest meal, folk dancing, and farm activities. In the Winter, there is a festival held in the darkness of the winter nights marked with candles, stories and songs. Both Poraiti and Clive finish their festivals with the ‘Blazing Star’ as the finale (Hohepa, 2015e). Lastly, in the Spring, Hohepa residents celebrate rebirth by gathering to plant seeds and dance to the maypole dances, with flowers in the residents’ hair and under bright blue skies they share a picnic. Cultural life at Hohepa helps a community to come together and celebrate. Through the seasonal festivities residents feel like a vital part of their community and the wider community (Hohepa, 2015e). Hohepa cultural life is a place where people can come together and share bonds and ideas in an inviting community (Chile, 2007).
Therapies at Hohepa offered to residents:
Social Therapy is the core of the community, offering the residents social connections, and a sense of worth and belonging. This allows residents to successfully participate in a wider context (Hohepa, 2015f). Curative Education places growth on the child as a whole, along with the importance of physical wellbeing, soul development and emotional relationships, along with spiritual wellbeing, which helps underpin the will for self-worth. Residents also get help from a number of specialists that work to ensure strengthened physical, soul, and spiritual connectedness (Hohepa, 2015f). Therapies are vital in the Hohepa community as it is a place of opportunity that enhances and empowers the group as a whole, to help the residents develop their skills (Chile, 2007).
Needs of the community
The needs of Hohepa Hawkes Bay can be distinguished by the normative needs for individuals who have an intellectual disability. Normative needs are when an individual or group fails to meet the considered needs seen by the perspective of any given authority or what society sees as normal. The normative needs of the individuals of Hohepa are intellectual. Hohepa Hawkes Bay provides round-the-clock care and support for their clients who reside in the residential houses, as well as for the individuals who actively take part in the day programmes (Hohepa, 2015g). The staff at Hohepa ensure clients’ needs are met through the structure, which
Page | 9 focuses not only on physical needs, development of skills and care needs, but also on the connectedness of their Spirit, soul and body (Hohepa, 2015h). Hohepa actively embodies Rudolf Steiner’s principles, namely spirit, soul and body, focusing on the individual whilst considering their holistic view of wellbeing (Hohepa, 2015h). Spirit focuses on the sense of self, coming together with freedom, autonomy, identity and resilience. Body focuses on the physical wellbeing as well as the therapeutic environment around the individual, which in turn creates a sense of belonging and a sense of trust (Hohepa, 2015h). Lastly, soul works with the combination of Spirit and body. Soul is about creating healthy relationships within the individuals themselves as well as healthy relationship with others (Hohepa, 2015h). Hohepa has also recognised comparative needs for individuals who have an intellectual disability by the sheer fact people are choosing this service which suggests that Hohepa are meeting their needs. Jonathan Bradshaw (2013) defines comparative needs as individuals or groups that share similar characteristics but do not have similar services available, thus becoming in need. Hohepa provides for this through using a different style of residential care for adults and for children as well as schooling using a holistic approach in comparison to other agencies in Hawke's Bay. For example, Kowhai School share similar characteristics but operate differently by not using holistic approach also Kowhai School do not offer residential care.
According to the “Hawkes Bay youth service data base” (2015), Hohepa Homes Limited “provides residential care and education programmes for disabled youth. 16-21 years school leavers identified as Very High Needs by the Ministry of Educations ORRS” (p.33). Hohepa recognises the need for extra support and the importance of providing an education to individuals with an intellectual disability (Hohepa, 2015i). Hohepa delivers the Ongoing and Reviewable Resourcing Scheme (ORRS) to their students which in turn provides extra support for the school and the students to ensure the students, are provided with the support and care needed accordingly (Hohepa, 2015i). The ORRS provides resources and funding for students who have very high needs or high needs which require a higher level of specialist support, therefore creating a positive pathway in education for individuals with an intellectual disability that caters for their needs (Ministry of education, 2004).
Page | 10 Services available and unavailable to the community
Hohepa use many services to better their community. These services are education; schooling for children from the age of 7-21, health care; night nurses for residents, employment; residents are given opportunities to work within the community and in small factories, housing; there are houses provided for those part of the community, elderly care; the elderly are provided housing and staff to ensure their welfare. Other services include family; the community is family for all those involved, and the trust board; who provide the Governance for Hohepa. Education at Hohepa is for children aged 7 to 21. There are five classrooms as well as a transition block, kitchen, technology room, library with computer facilities, craft room, assembly room, dining room and a hall for the students to gather and have meetings in (Hohepa, 2015i). As the school is between both Napier and Hastings the students have the opportunities to access many amenities throughout the Hawkes Bay community. Residency is offered to those in the community, with housing for children during the school terms and full time residency for adults (Hohepa, 2015g). There is a house parent in place to give the houses a family feeling (Hohepa, 2015g). Job opportunities are available to those in the community as well, with work within the cheese and wood factories, and in small factories that are not a part of the Hohepa community (Hohepa, 2015c). Health care is also available, residents are able to look after themselves during the day, while at night there are qualified staff ready to care for the residents. Elderly care is also available for those that require it, with three houses provided, as well as an on hand qualified nurse and staff (Hohepa, 2015j). There are activities such as therapy and day programmes, as well as afternoon work that is catered to the resident’s capabilities (Hohepa, 2015j). Hohepa works hard to give their community a family feel, so that those within the community feel safe. Hohepa Trust Board created the Hohepa foundation; which is a charitable entity (Hohepa, 2015k). The donations from the foundation helps fund special facilities as well as investment accounts for individual residents (Hohepa, 2015k). With all of these services provided for the residents in Hohepa, it is hard to find services that are not available within this community. From the perspective of looking in, there is a lot of information on what services are available that it is hard to distinguish if any other services are needed.
Page | 11 References Chile, L. (Eds.). (2007). Community development Practice in New Zealand: Exploring good practice. Auckland Institute of Public Policy, New Zealand: AUT University. Bradshaw, J. (Eds.). (2013). Jonathan Bradshaw on social policy. Layerthorpe, York: University of York.
Hawkes Bay youth services data base. (2015). Retrieved from https://www.hastingsdc.govt.nz/files/all/documents/youth/Youth%20Services%20Da ta%20Base%20Final.pdf
Hohepa. (2015a). Our History. Retrieved from: http://www.hohepahawkesbay.com/about-us/our- history/
Hohepa. (2015b). Hohepa Hawke’s Bay. Retrieved from: http://www.hohepa.com/about- hohepa/history/
Hohepa. (2015c). Day Services & Farm. Retrieved from: http://www.hohepahawkesbay.com/services-and-programmes/day-services-and-farm/
Hohepa. (2015d). Partnerships. Retrieved from :http://www.hohepahawkesbay.com/partnerships/
Hohepa. (2015e). Cultural Life. Retrieved from: http://www.hohepahawkesbay.com/services-and- programmes/cultural-l
Hohepa. (2015f). Health & Therapies. Retrieved from: http://www.hohepahawkesbay.com/services-and-programmes/health-and-therapies/
Hohepa. (2015g). Residential. Retrieved from: http://www.hohepahawkesbay.com/services-and- programmes/residential/
Hohepa. (2015h). Our Special Character. Retreieved from: http://www.hohepahawkesbay.com/about-us/our-special-character/
Hohepa. (2015i). School. Retrieved from: http://www.hohepahawkesbay.com/services-and- programmes/school/
Hohepa. (2015j). Elder Care. Retrieved from: http://www.hohepahawkesbay.com/services-and- programmes/elder-care/
Hohepa. (2015k). Retrieved from: http://www.hohepa.com/foundation/
Hohepa Trust. (2015) Figures. Retrieved from http://www.hohepa.com/hawkes-bay/
IBM. (n.d). Communities. Retrieved from: https://www.ibm.com/developerworks/community/help/index.jsp?topic=%2Fcom.ib m.lotus.connections.communities.help%2Fc_com_welcome.html
Page | 12 The Ministry of Education. (2004). Ongoing and Reviewable Resourcing Scheme. Retrieved from https://www.google.co.nz/search?q=Ongoing+and+Reviewable+Resourcing+Scheme &rlz=1C1CHWA_enNZ615NZ615&oq=Ongoing+and+Reviewable+Resourcing+Scheme&aqs =chrome..69i57.868j0j1&sourceid=chrome&ie=UTF-8
Smith, M. (2013). What is community? Retrieved from: http://infed.org/mobi/community
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Chapter Two
Alzheimers Napier
Nicole Johnstone Jemma Russell Emma Harrison Rebecca Mitchell
Page | 14 What is community?
A community is defined as a group of people living in the same place or having a particular characteristic in common (Delanty, 2009), and comes from the Latin word communis which means “common, public, shared by all or many” (Community, 2013).
The overall wellbeing of the community tends to be developed from the members’ social, economic, environmental and cultural backgrounds (Delanty, 2009). Those who come together, whether it be through places they live, common interests and activities or shared experiences, will each contribute to the community by bringing their knowledge, values and beliefs (Chavis & Lee, 2015).
Members of a community have a sense of trust, belonging, safety and caring for each other and also have an individual and collective sense that they can, as part of that community, influence their environment and each other. (Chavis & Lee, 2015). According to Delanty (2009), these communities have played an important part in the human experience throughout history and across all cultures.
Even though on the whole, communities are viewed as a positive aspect of society, they can be seen as oppressive and negative (Ife, 2012). Strong communities may, therefore, be built on diversity rather than uniformity; must welcome the stranger because of what she or he can bring; and must include rather than exclude (Ife, 2012).
The community that is being discussed in this chapter is Alzheimer’s Napier, which is part of Alzheimer’s New Zealand. Alzheimer’s is a disease that mainly affects those over 65 but can also affect those younger. It comes under the umbrella of Dementia, which has different forms of Dementia with Alzheimer’s being the most common (Alzheimers New Zealand, 2016).
Page | 15 Features of Alzheimers Napier Figure 1. Alzheimers New Zealand (from Alzheimers New Zealand, 2016)
There are many features to this community, and a few of them will be discussed in this chapter.
The main purpose of this community is to provide support, information and resources for individuals who are affected by dementia and to raise awareness through events. This community has 18 local Alzheimers organisations throughout New Zealand and each is a member of Alzheimers New Zealand.
Wilding House in Napier officially opened on Friday 22nd November, 2013, and is located at 1 Wilding Avenue, Marewa, Napier. Wilding House provides a supportive, friendly environment where people who are affected by dementia can go and interact with others who share similar experiences (Moroney, 2013). As Alzheimers Napier (2013) indicates:
“The purpose of the society is to educate, support and inform people who are diagnosed with dementia or memory loss. Its primary objective is to make a positive difference in the lives of people suffering memory loss and for their family/whanau. (p. 4)
Former Alzheimers Napier President, Kim Mayne, said, “the centre was an essential part of the community as they had begun to see what she described as ‘a tsunami of dementia affecting our community’" (Mayne, 2013, para. 9).
Everyone has something in common in this community – either they know someone with this disease, are affected themselves, or simply just want to help those affected.
Alzheimers Napier is a non-profit organisation that relies heavily on volunteers but does have paid employees who oversee the day-to-day running of the community support systems (Alzheimers Napier, 2013). The organisational structure of this community supports those who suffer from this disease as well as the families by providing information and ensuring a safe environment (Alzheimers Napier, 2013).
If an individual wants to become a member of Alzheimers Napier, the cost is $25 a year. This provides the member with the Alzheimers Napier newsletter, the Alzheimers New Zealand newsletter, and Alzheimers Napier library, with the right to vote at the Annual General Meeting each year (Alzheimers Napier, 2016).
Page | 16 One of the main goals of this community is a world without dementia (Alzheimers New Zealand, 2016). To achieve this goal the community runs events to raise awareness and fundraise for medical research. There are several events which help raise awareness of Alzheimers and the work that Alzheimers associations across New Zealand do. The annual memory walks provide an opportunity for individuals to remember those who have been or are affected by dementia. Annually Alzheimers New Zealand hold their street appeal which requires volunteers to give up their time and raise funds, so the organisation can keep supporting those who are affected by dementia (Alzheimers New Zealand, 2016)
Alzheimers New Zealand mission is as follows: “A dementia friendly New Zealand, Aotearoa, he aro nui ki te hunga mate wareware” (Alzheimers New Zealand, 2016, para.1).
This community has a number of values that underpin the work that they do. Some of these values are integrity, respect, inclusiveness, goodwill and dedication. These values are a very important part of this community as they ensure that through these values that the staff maintain the highest level of professionalism; that individuals who are affected by this disease are treated right; that the knowledge and principles of the Treaty of Waitangi are adhered to; and that the volunteers and staff are appreciated and looked after (Alzheimers New Zealand, 2016).
The Mahana Club is a day centre which runs out of Wilding House and is a safe, stimulating environment for people with memory loss, dementia or Alzheimer’s disease. This club is designed to enhance the physical and mental capabilities of an individual. This club provides care for those suffering from Alzheimer’s, thus giving carers an opportunity to have a break from caring after someone who is affected by this disease (Alzheimers New Zealand, 2016). The club is run by a co- ordinator and day-care assistants. They have a wealth of knowledge and experience caring for people with memory problems (Alzheimers New Zealand, 2016). One of the features of the Mahana club is that they provide a safe environment for people who struggle with memory loss. (Alzheimers New Zealand, 2016).
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Figure 2. Dementia facts and figures 2015 (from Alzheimers New Zealand, 2016)
As illustrated in the graph above, at present there are approximately 60,000 New Zealanders who have dementia and, by 2050, that number is expected to almost triple and 154,000 New Zealanders will have dementia.
Needs of the community
People in this community have very specific needs. Education, support and accessibility are three very important needs in the Alzheimer’s community (Alzheimers New Zealand, 2016). These three needs are essential for both the patients and the carers.
A normative need is a need that is defined by the experts or determined by power and authority (Steinbach, 2009). One of the first needs required in this community is a visit to a doctor and specialist. This would be followed by being referred to other agencies as needed. (Alzheimers New Zealand, 2016). Alzheimers Napier and Alzheimers New Zealand are some of these agencies that help to support this journey.
A comparative need is present when two groups with similar characteristics do not receive a similar service (Steinbach, 2009). Having the Mahana Club in Napier available to the community is good for the Alzheimer’s community in this area as the club provides so much support.
A felt need is a need that is perceived by an individual (Steinbach, 2009). Felt needs are limited by individual perceptions and knowledge of services (Steinbach, 2009). Sarah Catherall (2016) writes about her mother and their journey as a family dealing with Alzheimer’s. Some of the needs of this family were transport, dietary support, and eventually full-time care for her mother. The Mahana club has helped with these needs. They provide a van to help transport people to and from appointments, carers and support workers who come and help with cooking, cleaning and
Page | 18 anything else that may be required. They also have a crisis management team that can come and assess for respite and residential services.
An expressed need is a felt need that is turned into action (Steinbach, 2009). The Mahana Club has responded to these needs by setting up a lot of programmes to accommodating them. These programmes and groups are very well supported by the community. Alzheimers Napier has put together programmes such as early onset support groups, coffee groups, on-going support such as home visits, education sessions and so much more. All these services have been put in place because it has been expressed by the community that there is a real need for them. The wellbeing of this community is essential so the needs are very important.
Services available, and not available, to our community
Figure 3. Lets gets our heads around dementia (from Alzheimers New Zealand, 2015)
Services available:
Listed below are some of the services that Alzheimers Napier provides:
• Memory Café: The memory café is supported by the community liaison officer for those with Alzheimer’s. This group enables those who go to socialise with each other and develop support networks and friendships. This group is run on the first Wednesday of each month (Alzheimer’s NZ, 2016).
• Carer support groups: These support groups are available for those who are caring for someone with Alzheimer’s. It is a safe environment where people can share their struggles with and knowledge of caring for someone with dementia. It is run on the last Tuesday of each month (Alzheimers New Zealand, 2016).
Page | 19 • Disability Support-Options: Alzheimers Napier may send referrals on to Options to offer extra support for those suffering from Alzheimer’s and their careers. Some of the services that they offer are assistance with home care, rehabilitation, day programmes, carer support, supported independent living, help after being in hospital, and meals on wheels. They also offer assessment to determine how much help the
• Meals on wheels: This is organised through Options and is run through the hospital. Meals are catered Monday-Friday and delivered to the persons doorstep by Red Cross workers. There are a range of meals available to choose from (Our Health Hawkes Bay, 2016).
• Another place that may be referred by Alzheimers Napier would be the Needs Assessment and Service Coordination Service can then decide what the next step would be, such as if a person is safe enough to be living independently still and what assistance they may need if they are living independently (Ministry of Health, 2016).
• Total Mobility Scheme: This is run through the Napier City Council and provides half price taxi vouchers to those who may be unable to use public transport (Alzheimers New Zealand, 2016).
• Kiwi Gems: This is available for those with early signs of dementia where they meet up weekly to participate in different social activities and provides transport if it is required (Alzheimers Napier, 2016).
• Mahana Club: This is available for those with Alzheimer’s where they can go each day and do different activities. It is a safe, caring and stimulating environment with cognitive activities which help to stimulate the minds of those attending. This provides the carers with a break. The Mahana club provides transport for those that require it and also provides meals and snacks for the day (Alzheimers Napier, 2016).
Services not available:
Caring for a loved one can be financially difficult especially if the one doing the caring is unable to work due to their loved one not being able to be left at home alone. Through Work and Income,
Page | 20 you are entitled to receive a Supported Living Payment if you are caring for a parent or child with Alzheimer’s but not if you are caring for your husband or wife (Ministry of Social Development, 2016). The Needs Assessment and Service Coordination (NASC) have a similar payment available where a family member becomes employed as a career, but yet again this does not cover a husband or wife (Ministry of Health, 2016). This is a service that may need to be looked at further in order to help those that are caring for their husband or wife and need the extra support.
Stigma and stereotyping are significant issues when it comes to Alzheimer’s (Alzheimers Association, 2016). This is due to lack of awareness and information available about how to deal with someone who may feel ashamed by this condition (Alzheimers Association, 2016). This is a gap in this community that needs to be addressed by having information more accessible to the general public as well as to those families that have been affected by this disease.
According to the latest consensus conducted by Statistics New Zealand in 2013, New Zealand’s population is 4.471,000. 64% of New Zealanders who have known or know someone with Dementia were a family member. So, an astonishing 2.861,000 family members in New Zealand know or have known someone with dementia. 33% of 4.471,000 were involved in direct care and support, this means that 1,475,000 people in New Zealand are involved in direct care and support.
So, if we adapt that to Napier’s population of 151,179 and work out the demographics, 96,754 of family members in Hawke’s Bay know or have known someone with dementia. We have estimated that the number of people involved in direct care and support to be 49,889 people.
It is evident from these statistics that the numbers of people who are affected by dementia are continuing to rise and the need for services available for these people are in high demand.
Page | 21 References
Alzheimer’s Association (2016). I have Alzheimer’s disease: Overcoming stigma. Retrieved from http://www.alz.org/i-have-alz/overcoming-stigma.asp
Alzheimer’s Napier. (2013). Official opening of new Alzheimer’s Napier centre. Retrieved from http://www.scoop.co.nz/stories/AK1311/S00676/official-opening-of-new-alzheimers- napier-centre.htm
Alzheimer’s New Zealand. (2016). Services and Support in Napier. Retrieved from http://www.alzheimers.org.nz/regions/napier/services-support
Catherall, S. (2016, July 30). Struck by an elderly person’s disease. The Dominion Post: Your Weekend, pp. 8-10.
Chavis, D. M, & Lee, K. (2015). What is Community Anyway? Retrived from ssir.org/articles/entry/what_is_community_anyway
Community. (2013). In New World Encyclopedia. Retrieved from http://www.newworldencyclopedia.org/p/index.
Delanty, G. (2009). Community (2nd ed.). New York: Routledge
Ife, J. (2012). Human rights from below. Port Melbourne, Australia: Cambridge University Press
Our Health Hawkes Bay (2016). Disability support- Options Hawkes Bay. Retrieved from: http://www.ourhealthhb.nz/health-services/ages-and-stages-in-health/disability-support- options-hawkes-bay/
Our Health Hawkes Bay (2016). Meals on wheels. Retrieved from http://www.ourhealthhb.nz/health-services/ages-and-stages-in-health/disability-support- options-hawkes-bay/meals-on-wheels/
Ministry of Health. (2016). Needs assessment and service coordination services. Retrieved from http://www.health.govt.nz/your-health/services-and-support/disability-services/getting- support-disability/needs-assessment-and-service-coordination-services
Ministry of Social Development, (2016). Work and Income: Caring for someone with a health condition, injury or disability. Retrieved from http://www.workandincome.govt.nz/eligibility/carers/care-illness-disability.html#null
Ministry of Health. (2016). Family funded care questions and answers. Retrieved from http://www.health.govt.nz/your-health/services-and-support/disability-services/types- disability-support/funded-family-care/funded-family-care-questions-and-answers
QuickStats About Hawke's Bay Region (2013). Retrieved from http://stats.govt.nz/Census/2013- census/profile-and-summary-reports/quickstats-about-a- place.aspx?request_value=14018&tabname
Page | 22 Steinbach, R. (2009). Concepts of need and social justice: Retrieved from: (http://www.healthknowledge.org.uk/public-health-textbook/medical-sociology-policy- economics/4c-equality-equity-policy/concepts-need-sjustice, n.d.)
Ministry of Health (2016). Needs assessment and service coordination services. Retrieved from http://www.health.govt.nz/your-health/services-and-support/disability-services/getting- support-disability/needs-assessment-and-service-coordination-services
Moroney, R. (2013). Dementia care centre opens. Hawkes Bay Today: Retrieved from http://www.nzherald.co.nz/hawkes-bay- today/news/article.cfm?c_id=1503462&objectid=11161663
Page | 23
Chapter Three
WIT (Whatever it Takes)
Renae Van Der Meer Shanelle Hemi Karalyn Tavendale-Brooks Kelly Thomson
Page | 24 WHAT IS COMMUNITY
Using the word ‘community’ is easy and most have some understanding of the intention of the word. However, the meaning of ‘community’ is complex and diverse (Chavis & Lee, 2015). Community can be described as a developmental movement that potentially creates new resources and networks for its members and over the last few decades the concept of community has expanded (Hampton & Heaven, 2016). There are now three main identified community types, which are: virtual community, geographic community, and communities of interest (Hanks, n.d.). Aside from the classic community that resides in the same geographical area, a community of people connected through socialisation, and sharing a common interest, goal or experience is also a community (“definition and characteristics of communities”, n.d) In conjunction with a social community, we may consider the concept of a negative community where members are limited and controlled, resulting in isolation from the wider society (Fremlin, 2012).
Chavis and Lee (2015) describe community as
First and foremost, community is not a place, a building, or an organization; nor is it an exchange of information over the Internet. Community is both a feeling and a set of relationships among people. People form and maintain communities to meet common needs. Members of a community have a sense of trust, belonging, safety, and caring for each other. They have an individual and collective sense that they can, as part of that community, influence their environments and each other (para.4.).
A community is, therefore, more about the people than a place. It is the people who benefit from the closeness, security, and confidence which can be provided by a community (Chavis & Lee, 2015).
FEATURES:
Whatever It Takes Trust Inc. (WIT) is an organisation based in the Hawke’s Bay which offer a recovery based support programme for mental health consumers, who may or may not be homeless or may not be struggling with substance addictions (Whatever It Takes Trust Inc. n.d.-d). Even though WIT and its services bring the people (consumers) of the community together, the people, their needs, commonalities and shared desire for supportive friendships are what creates this community. Not only is the WIT community comprised of the consumers of WIT services, but also includes support staff as WIT employ at least 70% of staff who have also been personally affected by mental health challenges, therefore, the staff are included as members of the community (Whatever It Takes Trust Inc. n.d.-d).
Page | 25
Figure 1. Peer support and collective voice (from Whatever It Takes Trust Inc, n.d.-b) Friendship, peer support, food and activities- Friendship and peer support are key features of the WIT consumer community, which revolves around gatherings at various sites e.g. The Lighthouses, Manaia House, and WIT residential sites. On a regular basis consumers meet at these places for shared meals, activities and peer support (Whatever It Takes. n.d.-b). The Hawke’s Bay Today newspaper (Nobes, 2010) interviewed a consumer who had been part of the community and expressed her experiences of friendship and support saying, “Three times I was in a suicidal state and one man has been a friend through it all. He held my hand and found me the help I needed, despite his own illness” (para.2). Another consumer stated, “I find it relieving, it’s a place to unwind,” and recognising the value of peer support, continued by saying, “... I like to talk to people about how they cope with their illness. It gives me ideas about how to cope with my illness” (Nobes, 2010, para. 3). Accessibility- Within WIT Trust and the Lighthouse community, there is no judgement of or any discrimination against anyone who walks through the doors (Nobes, 2010). The help and services that the community offer are available to everyone, no matter their situation or circumstances (Nobes, 2010). Rules- Although there are only a few rules to follow within the community, they are quite simple such as, “no violence or intimidation, no drugs or alcohol and no gang patches” (Nobes, 2010). These rules are respected and upheld by everyone whether they are a support worker or consumers coming in off the streets.
Page | 26 Graphs/Statistics
Aotearoa New Zealand
Hawke’s Bay Region
Figure 2. Regional Council (Hawke’s Bay Region, 2016).
Data Table Hawkes Bay New Zealand Population 160,735 4,710,385 Mental Health 32,174 154,752
Homeless 117 42,000
Figure 3. Community demographics related to total population.(adapted from Hendery, 2015; Mental health services, n.d.; Population clock, 2016; Population of HB DHB a, 2015; Service use 2012/13 b, 2016; The invisible housing problem, n.d.)
Graph Analysis These numbers are shown separately, there is a high possibility homelessness, mental health, and drug and addiction overlap. The accuracy of these calculations is estimated, and accumulated from different resources.
Page | 27 Within Hawke’s Bay an estimated one in five people annually experience a mental health illness (Mental Health Services, 2016). The Ministry of Health also combine national statistic of mental health with addictions (Ministry of Health, 2015). It has been difficult identifying an accurate count of homelessness in both Hawke’s Bay, and New Zealand. According to Census New Zealand (2009), the definition of homelessness is determined in four categories: without shelter; temporary accommodation; sharing accommodation; and uninhabitable housing. To fall into one of these categories, one has to have exhausted all resources in the prevention of homelessness (Census New Zealand, 2009). A local journalist found in the year of 2014, 117 enquires were made regarding at least one of the categories mentioned above (Hendery, 2015). It is stated homelessness is not a choice, therefore an inaccurate count is inevitable (Census New Zealand, 2009).
Values, beliefs and kaupapa WIT Trust commits to a number of values which are integrity, respect, creativity and learning honesty, partnership, making a difference, Te Tiriti o Waitangi, and teamwork. These values are shown in WIT’s kaupapa where the Trust maintains a non-clinical standpoint while supporting its consumers (Whatever It Takes Trust Inc, 2015). Support staff acknowledge wairua (spiritual) forces and honour an individual’s way of accessing that presence. WIT work as a peer support service and have a policy to employ at least 70% of staff who have had mental health journeys themselves and this is evidenced within the organisation with their value to “Embrace and honour experience of mental illness in its workforce wherever possible” (Whatever It Takes Trust Inc, 2015). They do not discriminate and try to embrace a good heart, holding love/aroha and compassion as their cornerstones while working in the community (Whatever It Takes Trust Inc, 2015).
NEEDS: An overview of what WIT has to offer regarding the needs of the homeless, and mental health community, breaks down into a many different sections, overlapping to some degree (Whatever It Takes Trust Inc, n.d.-a). To identify needs within a community, it is important to understand them:
• Normative need - Society's expectation of what is ‘normal’ (Steinbach, 2009): Safety, food, shelter, clothing, and warmth
• Comparative need - The needs of a specific demographic compared to another (Steinbach, 2009): Income levels, age related, accessibility, and mobility
• Felt need - Experience or experiences validated by an individual's own personal perspective (Steinbach, 2009): Priorities, sense of belonging, aroha (love), values and beliefs, whanau (family), and relationships
• Needs of oppressed - Eligibility set by governmental standards (Deutsch, 2005): No housing, Work and Income, Housing New Zealand, and the Police
• Absolute / Relative - The nature of the need identifies the importance (Dario, 2015): Safety, authorities, crisis team, hospital, whanau (family)
Page | 28 • Expressed need - Physically addressing a felt need, such as utilising a service (Steinbach, 2009): Able to turn up unannounced • Expressed needs cont- Figures from a New Zealand Ministry of Health study dated from 2012 to 2013 showed one in six people suffering from some form of mental health illness was estimated to be 562,000 (Mental Health Foundation, n.d.). A Radio New Zealand report in June 2016, found there has been a 300% rise in mental health (2016) referrals in the last five years (see figure 3. Community demographics related to total population). Mental health workers report a shortage of staff, stating the number of calls are becoming unmanageable. They believe the shortage is compromising patient care and is becoming dangerous for consumers (Radio New Zealand, 2016). • Normative need Normative needs are essential for a community's wellbeing, and may differ depending on a community's needs. WIT is a registered social housing provider, supplying housing for homeless, and mental health consumers (Whatever It Takes Trust Inc, 2015). WIT can ensure that their mental health consumers have safe long term housing that is warm and affordable (Whatever It Takes Trust Inc, 2015). There is a lack of choice in housing options when finding and retaining housing, with the unaffordability of housing relative to their income and medical costs, this can make housing unsafe with overcrowding and can create other risks for clients (Peace & Kell, December 2001).
SERVICES:
Aside from the community gathering at the various houses for peer support, shared mealtimes and activities, there are many other professional services offered at the community houses.
Figure 4. WIT Community meal (from Whatever It Takes Inc, n.d.-b)
Page | 29 Adapting Bronfenbrenner’s ecological systems theory (Psychology Notes HQ, 2013) in relation to community, can be adapted to illustrate the support and services provided to WIT consumers, at what stage these supports occur, what services are used and where the power lies in regards to the consumer community.
Figure 5. Consumers Community Ecological System (adapted from Bronfenbrenner’s ecological systems model) (Psychology Notes HQ. 2013)
SYSTEMS:
Micro-system Include the WIT community consumers support networks with whom they have direct contact. These supports may include social agents, family, friends, neighbours or other peers within the WIT community. Meso-system The services that are provided by the WIT Trust and are available for all members of the community. These services include things like housing agencies (residential care services), social work services and advocacy services to help consumers when going to other appointments (Whatever It Takes Trust Inc, n.d.-d).
Page | 30 Exo-system Are the organisations, services and supports that are involved with WIT but do not have direct contact with the consumers of the community. This may include government organisations such as Hawke’s Bay District Health Board, which provide funding to the WIT Trust and community social housing to help WIT “consumers into more sufficient housing as this seemed to be an issue for consumers of W IT (Whatever It Takes Trust Inc, n.d.-d)”. Macro-system Is where government organisations have set policies in place to help guide services when working within the WIT community, to ensure that consumers are provided with the right care needed. For example, WIT has a lot of consumers who suffer with mental illnesses that struggle outside of the community, so with the right policies these services are able to provide the care to assist these people back out into the wider community of Hawke’s Bay outside of WIT (Whatever It Takes Trust Inc, n.d.-d). Chrono-system Within the chrono-system are the gaps that still need work and development over time in order for the consumers to thrive. For instance acceptance or non-acceptance is a huge issue when it comes to accepting people who struggle with mental illnesses out in the wider community. This can cause barriers within the community, to be able to go out and contribute with the rest of society. Also education or lack of knowledge and understanding for families could result in lack of support which can also be a barrier towards consumer rehabilitation.
MOVEMENT / POSITION OF POWER:
When considering how power influences the community within the community, the government dominates the power through setting policy, which in turn determines the services provided to the community. Policy creates, or inhibits opportunity for further acceptance and integration of mental health consumers into society. How society views consumers of mental health services, unfortunately closely influences how they see themselves, which in turn, affects their progress and recovery (Corrington, Druss, & Perlick. 2014). The WIT Board of Trustees hold power through setting the strategic plans, which include: objectives and focus, vision, structure, and priorities (Whatever It Takes Trust Inc, 2015). These strategies are the driving force behind the support and services provided to the WIT consumers.
The community creates a collective power, drawing strength from each other to encourage change in the individual, while using a collective voice to communicate their needs to the wider ecological system. United Way, an American community development organisation, give further understanding to the collective power of community at https://www.youtube.com/watch?v=tLRAyeu08cc
Page | 31
Figure 6. A collective community voice (from. Whatever It Takes Inc. n.d.-b)
MISSING SERVICES:
Acceptance Stigma and discrimination continue to interfere with the quality of life of people with mental illness in New Zealand. The services missing are closely related and are unfortunately mostly out of the immediate control of our community. Gerzon (as cited in Gerzon & Pearson. n.d.) stated “Exclusion of people with an experience of mental illness is based on fear, a primeval emotion, harder to dislodge than pity”. Both require a shift in societal perception and prejudices, which can only improve over a long period of time. Education Through researching the community of WIT consumers, we recognise the lack of education available for the families of consumers. Jones (2010) illustrates the importance of education for families of mental health consumers, acknowledging families are often the main caregivers and often lack adequate support and education. Rectifying this gap would enhance rehabilitation and family life (Jones, 2010)
Page | 32 References:
Chavis, D. M., & Lee, K. (2015, May 12). What is community anyway. Retrieved from Stanford Social Innovation Review: http://ssir.org/articles/entry/what_is_community_anyway Community. (n.d.). Homelessness in Napier. Retrieved from http://www.napier.govt.nz/napier/community-development/homelessness/
Corrington, P. W., Druss, B. G., & Perlick, D. A. (2014, August 1). The impact of mental illness stigma on seeking Participation in Health Care. para 7. Retrieved on 3/09/16 from http://www.psychologicalscience.org/index.php/publications/mental-illness- stigma.html Dario, B. (2015). Relative vs absolute poverty: Why and how to measure poverty. [Blog post]. Retrieved from http://www.poverties.org/blog/relative-vs-absolute-poverty
Deutsch, M. (2005). Beyond intractability: Maintaining oppression. Retrieved from http://www.beyondintractability.org/essay/maintaining-oppression
Hanks, P. (n.d). Collins English Dictionary- Complete & unabridged (10th ed.). (n.d.). Community. Retrieved from Dictionary.com: http://www.dictionary.com/browse/community Fremlin, J. W. (2012). Sense of community in a mediated world. Retrieved from https://www.researchgate.net/profile/Jenny_Femlin/publication/232041301_Sense_ of_community_in_a_mediated_world/links/0a85e532dabed54d35000000.pdf Gerson. R., & Pearson, A. (n.d). Coming in from the margins: People with an experience of mental illness and their allies work for change. Retrieved from http://inclusionaotearoa.co.nz/docs/social%20change.pdf Hampton, C., & Heaven, C. (2016). What is community. Retrieved from http://ctb.ku.edu/en/table-of-contents/assessment/assessing-community-needs-and- resources/describe-the-community/main Hawek’s Bay Regional council. (2016). Hawke’s Bay region. Retrieved from https://en.wikipedia.org/wiki/Hawke%27s_Bay_Region
Hendery, S. (2015, November 26). Hawke's Bay homelessness 'extremely' concerning. The Dominion Post. Retrieved from http://www.stuff.co.nz/dominion-post/news/hawkes- bay/74431509/hawkes-bay-homelessness-extremely-concerning
Jones, K. (2010). Family carer education in mental health. World Health Organisation. Retrieved from file///C:/users/Aspire%20v5-132/Downloads/e94385.pdf.
Nobes.C (2010, October, 8), Lighthouse safe port of call. Hawke’s Bay Today. Retrieved from: http://www.nzherald.co.nz/hawkes-bay- today/news/article.cfm?c_id=1503462&objectid=11005592 Mental Health Foundation (n.d). Quick facts and stats 2014. Retrieved from https://www.mentalhealth.org.nz/assets/Uploads/MHF-Quick-facts-and-stats-FINAL.pdf
Ministry of Health (2016). Mental health and addiction; Service use 2012/13 b. Retrieved from http://www.health.govt.nz/publication/mental-health-and-addiction-service-use- 2012-13
Page | 33 Ministry of Health. (2015). Population of Hawke’s Bay DHB. Retrieved from http://www.health.govt.nz/new-zealand-health-system/my-dhb/hawkes-bay- dhb/population-hawkes-bay-dhb
New Zealand Council of Christian Social Services. (n.d.). Homeless: The invisible housing problem. Retrieved from http://nzccss.org.nz/work/poverty/the-real-housing- affordability-issues/homelessness-the-invisible-housing-problem/
New Zealand Statistics. (2009). New Zealand definition of homelessness. Update. Retrieved from file:///C:/Users/Aspire%20V5-132/Downloads/nz-definition-homelessness-update.pdf
New Zealand Statistics. (2016). Population clock. Retrieved from http://www.stats.govt.nz/tools_and_services/population_clock.aspx
Ontario Healthy Communities Coalition. (n.d.). Definition and characteristics of communities. Retrieved from OHCC CCSO: http://www.ohcc-ccso.ca/en/courses/community- development-for-health-promoters/module-one-concepts-values-and-principles/definit
Our Health Hawke’s Bay. (n.d.). Mental health services. Retrieved from http://www.ourhealthhb.nz/health-services/mental-health-services/
Peace, R., & Kell, S. (December 2001). Mental health and housing research: Housing needs and sustainable independent living. Social Policy Journal of New Zealand, Te Puna Whakaaro. 2001(17), pg-x. Retrieved from http://www.msd.govt.nz/about-msd-and-our-work/publications-resources/journals-and- magazines/social-policy-journal/spj17/mental-health-and-housing-research-housing- needs-and-sustainable-independent-living.html
Psychology Notes HQ. (2013, November 3). What is Bronfenbrenner’s ecological systems theory? Retrieved on 27/08/16 from http://www.psychologynoteshq.com/bronfenbrenner- ecological-theory/
Radio New Zealand. (2016, June 7). Mental health workers struggling to cope. Retrieved from http://www.radionz.co.nz/news/national/305802/mental-health-workers-struggling- to-cope
Steinbach, R. (2009). Health knowledge: Concepts of needs and social justice. Retrieved from http://www.healthknowledge.org.uk/public-health-textbook/medical-sociology- policy-economics/4c-equality-equity-policy/concepts-need-sjustice
Whatever It Takes Trust Inc. (n.d.-a). About: How it all began. Retrieved from http://www.witservices.co.nz/aboutus.html
Whatever It Takes Trust Inc. (n.d.-b). Home: WITs mission. Retrieved from http://www.witservices.co.nz/aboutus.html
Whatever It Takes Trust Inc. (n.d.-c). Meet us: Meet us. Retrieved from http://www.witservices.co.nz/aboutus.html
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Whatever It Takes Trust Inc. (n.d.-d). Services: Services. Retrieved from http://www.witservices.co.nz/aboutus.html
Whatever It Takes Trust Inc. (2015). Strategic plan. Retrieved from http://www.witservices.co.nz/WIT%20Strat%20Plan%20v1%205.docx
World Health Organisation. (n.d). Health impact assessment: The determinants of health. Retrieved from http://www.who.int/hia/evidence/doh/en/
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Chapter Four
Bellyful
Samantha Smith Rose Price-Mcphee Lucrecia Perumal Shalbie Bowen
Page | 36 The term ‘community’ is used to describe individuals working collectively as a group towards a common goal. Each specific community has a purpose as to what they are trying to achieve (Ife, 2012). Communities are often diverse in attitudes and interests such as culture, age, race, values and beliefs. However, every community has a fundamental aspect the society ‘belongs’ to today (Day, 2006). In today’s present society, it is no longer uncommon for an individual to belong to multiple communities as the concept of community has become more diverse, such as, virtual communities and disabled communities. These are examples of non- geographical communities (Ife, 2012). These groups do not have to reside in the same area or region to belong to a community. One of the most common communities acknowledged are our friends, families and other support networks (Day, 2006; Ife, 2012).
According to their website, Bellyful acknowledge that parenting can be difficult and even more challenging with the addition of a newborn (Bellyful, 2012). Bellyful aim to provide support to families by delivering free, cooked, frozen meals, such as macaroni cheese, spaghetti Bolognese or lasanga. Bellyful provide these meals for the specific reason that they are family orientated to include small children at dinner time. Bellyful believe that food brings people together. A few generations ago, it was common for family members to be able to provide this type of support to their families. Due to an increase in both parents returning to the workforce this has become significantly less common (Berk, 2010). This is where Bellyful is able to step in, to help fill this need within these two communities. The two communities that Bellyful offer their support to are families with a newborn under 3 months old, or families that have a member with a serious or terminal illness (Bellyful, 2012). Bellyful have made it clear from the beginning that they do not operate as a food bank because there are other services that exist within the community to cover that type of support (Bellyful, 2012). The following report is a representation of some of the key features that have been identified and explored within the Bellyful organization. The following report will explore some of the features of Bellyful. Followed on with the needs of Bellyful as a community. Lastly, the services that are, and are not, available to Bellyful will be explored and discussed.
Features of Bellyful - Purpose and Identity
Bellyful is an organization within a community reaching out to parents of newborns, and families with young children who are struggling with serious illness by delivering home cooked meals, free of charge (Bellyful, 2012). The idea was born through the desire to see families being
Page | 37 supported by their geographical community (Bellyful, 2012). Bellyful do not focus on providing meals for financial related assistance, but instead their focus is to provide an emotional support for parents who may not have that type of support currently. It is Bellyful’s belief that well supported families are less likely to struggle during times of stress and adversity (Bellyful, 2012). Bellyful views reaching out and asking for help is courageous and not to be viewed as a weakness. Bellyful believes, as a community the focus is to look after one another and rely upon each other for support (Bellyful, 2012).
Accessibility The meals are hand delivered to the house of the family in need, therefore it is openly available for any family within the branched areas. There is also the option to nominate a friend/family member to receive a delivery from Bellyful (Bellyful, 2012). The way that an individual from one of the two communities Bellyful assists is through either self-referal or a nomination from another community member (Bellyful, 2012).
Resources The resources Bellyful Napier engage with to deliver the cooked meals they provide are listed below, just to name a few: • OBD Creative Studio • Doppel - Branding and Website Design • Sticky Business - Self Adhesive Labels • Out of the Box • Napier City PAK n' SAVE • Taradale Quality Meats • The Vege Shed • MJ'S Cakes • The Cabana • DLA Piper New Zealand (Bellyful, 2012).
Other resources that Bellyful requires to be able to deliver their home cooked meals to families are public donations. In addition, they also require people who volunteer their time and skills to cook the meals. About once a month, or every six weeks, a Bellyful cookathon happens. Volunteers who donate their time to prepare and cook the meals meet up and work together.
Page | 38 Needs of Bellyful The following paragraphs are going to explore and discuss two needs of the Bellyful community. The first need to be described will be Bellyful’s felt need, followed by a description of Bellyful’s expressed need. These two needs come hand in hand, as an expressed need is what happens when a person or organization takes action upon a felt need. Examples will be provided to give clarity, along with a definition of each need. Felt Needs A felt need is a need that is yet to have been expressed; the group or community is aware of the need but are yet to take action (Bradshaw, 1972). There are many reasons why a felt need may not be expressed, such as the community not having access to resources to rectify the need. Also, it could be due to the community not having any realistic options in regards to the need. Bellyful is completely reliant on volunteers in all areas to be able to function as an organisation. Bellyful relies on the following sources of income to function as a registered charity throughout New Zealand; • Grants and Sponsorship • Income generated by service/trading operations • Donations/koha • And some other sources of income (minimal) (Charity Services, 2016) Expressed Needs An expressed need is the result of taking action on a felt need. The person or group in need are aware of the need and take action to rectify the situation/felt need (Bradshaw, 1972). This can be done in many ways such as requesting volunteers, donations, or services. The first one of Bellyful’s expressed needs that is going to be explored is the need for financial assistance. The way in which Bellyful expresses this need is via the following:
• Fundraising via Give-A-Little • Bake Sales • Direct donation via their web page • Social media (Bellyful; Givealittle, 2012, 2016).
Funding is crucial for a charity to be able to function successfully. In Bellyful’s situation, funding is required to be able to provide the services to the communities. Another example of an expressed need for Bellyful is their need for volunteers. This is expressed by the tab on the web
Page | 39 page explaining how to become a volunteer and what services a person can provide to help the region close to them (Bellyful, 2015).
Services available and not available to Bellyful
One of the services available to Bellyful is the people who volunteer their time and skills. According to BellyfulNZ, they have over 400 people who volunteer and are a part of the organization, however, there has been a decrease in volunteers since the 2013 financial year. This is shown in the graph below:
Figure 1.
Figure 1 – Amount of volunteers and amount of volunteer hours for BellyfulNZ. Information used to make this graph was sourced from https://www.register.charities.govt.nz/CharitiesRegister/ViewCharity?accountId=d749dd5d- c4a1-e011-91d0-00155d741101&searchId=2a5477db-98f8-4183-bfa7-b495387858a5
In figure 1, it is clear that in the 2013 financial year there was a total of 125 volunteers that completed on average 270 hours of work collectively per week. In the following financial year (2014) the number of volunteers decreased to 100, and the average hours of work decreased to 100 hours per week. There was a decline in but volunteers were not able to give as much of their time and skills to Bellyful. However, in the year of 2015, there was a 50% increase in the hours worked per week on average by volunteers (Charity Services, 2016).
Bellyful does not employ any paid employees (Charity Services, 2016). Therefore they are completely reliant on the assistance of volunteers to be able to provide their services to the community. The relationship Bellyful has with their volunteers is crucial to the present and future functioning of the organisation. Without maintaining this relationship the organisation would be
Page | 40 likely to crumble as they would potentially not have the funding to employ staff to do the work of the volunteers.
Another service that is both available and not available to Bellyful is funding. If Bellyful acquired the funding needed, ideally this would result in an improvement in accessibility and extended public knowledge about the service that Bellyful provides to the specific community. Bellyful has a successful community based support in the form of volunteers and donations, which are in both food and money form. There is information provided on Bellyful’s web page that lists the local businesses that support Bellyful. For example, BellyfulNapier receives food donations from local businesses within the Hawke’s Bay area: • Napier Pakn’Save • Taradale Quality Meats • The Vege Shed • MJ’s Cakes (Bellyful, 2012) Bellyful receives financial donations through the sponsors discussed in the expressed needs section of this report. The following graphs show the funding and type of funding BellyfulNZ has received over a three- year period.
Figure 2. Figure 2 – Types of income over a three financial year period. Information for this graph sourced from https://www.register.charities.govt.nz/CharitiesRegister/ViewCharity?accountId=d749dd5d- c4a1-e011-91d0-00155d741101&searchId=2a5477db-98f8-4183-bfa7-b495387858a5
Page | 41 Within figure 2 it is which type of income forms the total income which Bellyful has received over a three-year period. BellyfulNZ has received four main sources income of different forms. The following are the four forms of income:
1. Grants and sponsorship 2. Income from services / trade operation 3. Donations/koha 4. And other forms of income
The amount of income from all four types has fluctuated throughout the three years shown. However, in total there has been a steady increase.
Figure 3.
Figure 3. – Total income and expences by BellyfulNZ. Information for this graph sourced from https://www.register.charities.govt.nz/CharitiesRegister/ViewCharity?accountId=d749dd5d- c4a1-e011-91d0-00155d741101&searchId=2a5477db-98f8-4183-bfa7-b495387858a5
Within figure 3 the total income and total expenditure is shown. Also included is the discretionary income, or lack thereof. The total income and expenditure of Bellyful has steadily increased over the three-year period. The charity has continued to be a non-profit organisation, although the discretionary income showed a profit in the 2013 and 2015 financial years.
Like the relationship Bellyful has with their volunteers, the relationship with the sources of income is crucial to their functioning. Bellyful has yet to establish a relationship with the
Page | 42 government in regards to funding. After the research provided for this report it has become clear that with a grant from the government Bellyful would be able to provide an extended service for people/families in need.
Page | 43 References
Bellyful Napier. (2015a). Overview . Retrieved from: https://givealittle.co.nz/cause/bellyfulnapier
Bellyful. (2012b). Help Fill Bellies. Retrieved from http://bellyful.org.nz/help-fill-bellies/
Bellyful. (2012c). About Bellyful. Retrieved from http://bellyful.org.nz/about-bellyful/
Berk, L. E. (2010) Development through the lifespan (5th edition.). Boston, MA: Pearson
Bradshaw, J. (1972). The conceptualization and measurement of need, A social policy perspective. England: Routledge.
Charity Services. (1st September, 2016). Annual Returns. Retrieved from https://www.register.charities.govt.nz/CharitiesRegister/ViewCharity?accountId=d749dd5 d-c4a1-e011-91d0-00155d741101&searchId=2a5477db-98f8-4183-bfa7-b495387858a5
Charity Services. (March 31, 2013). Bellyful Annual Return Summary. Retrieved from file:///C:/Users/Rose/Downloads/CC46995_AnnualReturnSummary_AR001%20(1).pdf
Charity Services. (March 31, 2014). Bellyful Annual Return Summary. Retrieved from file:///C:/Users/Rose/Downloads/CC46995_AnnualReturnSummary_AR002%20(1).pdf
Charity Services. (March 31, 2015). Bellyful Annual Return Summary. Retrieved from file:///C:/Users/Rose/Downloads/CC46995_AnnualReturnSummary_AR003%20(2).pdf
Day, G. (2006). community and everyday life. new york: Routledge.
Givealittle. (2015). Bellyful New Zealand. Retrieved from https://www.givealittle.co.nz/org/bellyful
Happyzine. (June, 2011). Bellyful – Offering Sustenance for New Mothers and Mother in Need. Retrieved from http://happyzine.co.nz/2011/06/12/bellyful-offering-sustenance-for-new- mothers-and-mothers-in-need-q-a/
Ife, J. (2012). Human rights from below. Achieving rights through community development. Melbourne, Australia: Cambridge University Press
Stevenson, A., & Waute, M. (eds.). (2011). Concise English dictionary. New york,NY: Oxford University Press.
Page | 44
Chapter Five
William Colenso College Teen Parent Unit
Holly Gempton – Lamonte Leanne Chase Liitania Seumanutafa Penny Earnshaw
Page | 45 In researching the definition of the word ‘community’ we each composed our own version of the definition. According to the Meriam Webster dictionary, (Meriam-Webster Incorporated, 2015) the definition of the word community is “A group of people who live in the same area or a group of people who have the same interests, religion, race or group of nations”. As a group, our correlated definition of a community as we understand it, is a collective of people with diverse associations (Niven, 2013) who are involved in, or interested in singular or multiple common goals or interactions. A community is a unified body of individuals or nations linked by policy, common history, social or economic status or political interest. Communities can provide a sense of belonging or togetherness and for some a sense of identity, which can aid in a sense of safety and connection as well as offering clear, set boundaries (Niven, 2013) for the community participants. As a self-organised group of individuals, a community collaborates by information and resource sharing with the common goal of aiding and enabling the collective.
Some communities self-divide into sub groups defined by age, gender, culture, varied interests and ethnicity, an example of such a community is here at EIT. We are an educational community; the students on this campus are adults who are in some way ensconced in education. The common goal here is to better educate ourselves within our chosen career paths.
The idea of a community appeals to people, as they can benefit individuals, the community itself and society as a whole. People of all ages who have a sense of belonging tend to lead happier, healthier lifestyles due to the community providing more than our vision of the term (Bartle, 2011). Forms of communities have existed right through human history and will continue to evolve through the generations to come.
Hawkes Bay’s first Teen Parent Unit, also known as the TPU, was opened on the William Colenso College site in January 2000 and has the potential roll of up to 40 students. The Teen Parent Unit is part of a national professional body of TPU’s called the Association of Teen Parent Educators New Zealand (ATPENZ) which was formed in October 2002 (William Colenso College, 2015).
The Teen Parent Unit’s vision for their students is to provide a safe, caring environment where young parents can continue their NCEA qualifications with the help of experienced and committed educators. They want young parents and their children to be confident within themselves and their family unit, be connected and committed to their education and be actively involved in their communities (William Colenso College, 2015) inside and outside of school. The school has an on-
Page | 46 site early childcare centre so the parents can stay actively involved with their children whilst engaging in their educational pursuits.
The Colenso Early Childhood Centre which opened in 2001 (ATPENZ, 2011) is located on the same section of William Colenso College as the Teen Parent Unit. The centre is licenced and registered in accordance with the Ministry of Education requirements and caters specifically for the teen parents attending the Teen Parent Unit. The placement of the Colenso Early Childhood Centre makes it easy for young parents to be fully involved in their child’s day to day routine and education.
There are strong connections with the Te Whariki curriculum, with Whanaungatanga featuring strongly within the centre’s policies (Education Review Office [ERO], 2013). Colenso Early Childhood Centre ‘incorporates te reo me nga tikanga Māori into their everyday action plans and takes occasional field trips to culturally significant sites within the local rohe in aid of developing firm connections with local iwi. The childcare centre is extremely supportive of encouraging strong whanau bonds and also welcome the teen parent’s whanau to become involved with the children's daily adventures, activities and learning.
According to the ERO (2013), there are 44 placements within the CECC with up to 30 of those placements being for children under two years of age. With the goal of promoting belonging, openness and care (ERO, 2013), the staff to child ratio of under two’s is one educator per three children, and over two’s is one educator per six children; this is of great benefit to the children and their whanau. A more personal approach is achievable as the low ratio numbers enable more concentrated interactions, more so than in open childcare centres within the community (ERO, 2013).
When a student enrols in the Teen Parent Unit an individual, tailor-made learning plan is created to meet their individual educational needs with a view of a long term career pathway that suits the student’s areas of interest (William Colenso College, 2015). Students can study a variety of subjects with the support of the teen parent unit and the STAR program which was designed to give access to outside providers such as EIT Hawke's Bay, tertiary education or into the work force (Careers NZ, 2015).
The school has four full time teachers who specialise in a variety of subjects. They also have three minivans at their disposal and a support worker who aids the parents in many ways, including free transport to and from social work appointments, legal assistance, antenatal visits, scans,
Page | 47 post-natal appointments and hospital appointments. William Colenso College provides access to an on-site doctor and school nurse (ATPENZ, 2011).
Enrolment in the TPU is open to young parents, pregnant or with children. Students who wish to enrol into the Teen Parent Unit must meet certain requirements. Students must be under 19 years of age (older students can be enrolled when required) and be unlikely to return to education without help and extra support (Kiwi Families, 2016b).
The Ministry of Education currently funds 23 Teen Parent Units throughout New Zealand, including the Hawkes Bay Teen Parent unit (Kiwi families, 2016b).
There are many needs that a community requires whether it be normative, cultural, expressed or felt need (Bradshaw, 1972). Teen Parent Units were set up to give young mums and dads the opportunity to get an education (Kiwi Families, 2016a). The Hawke’s Bay Teen Parent Unit has an enrolment process requiring information from the teen parent in order for them to be a student at the school. For example, copies of birth certificates of their children, a declaration that the parent is the primary caregiver, the contact details of their GP, community services number, the date that the parent last attended mainstream school and a copy of NCEA credits achieved (Kiwi Families, 2016). Going through the process of enrolment can be daunting for a teenage parent. According to Bradshaw (1972) a felt need is how someone has experienced a situation. This felt need (Bradshaw, 1972) was evident when the Hawke’s Bay Teen Parent Unit decided to employ support workers for young parents to help with enrolment, as well as other needs (William Colenso College, 2015).
The Teen Parent Unit is located alongside a licensed and charted Early Childhood Centre so that parents are able to study without having to worry too much about their child or children (Kiwi Families, 2016b). Bradshaw (1972) describes an expressed need as a felt need that people have voiced that has passed into action. The need for an early childhood centre close to the teen parent unit is an expressed need (Bradshaw, 1972). The Association of Teen Parent Educators New Zealand (2011) expressed that by having an early childhood centre close by, young parents will be able to perform to the best of their ability academically, knowing that their child or children are safe. A comparative need can be community-wide factors or demographics that indicate high occurrences in one place compared to another (Bradshaw, 1972). Teenage pregnancy is at a high as indicated by the Organisation for Economic Corporation and Development (OECD) standards. Table 1 below, shows the teenage fertility, abortion and pregnancy rates in New Zealand. New
Page | 48 Zealand’s known pregnancy rate is 52.3 births per 1,000 females, which puts them 3rd highest amongst the selected countries (Statistics New Zealand, 2003). Figure 2, shows evidence that teenage pregnancy between the ages of 15-19 years is more common in the North Island of New Zealand, with Hawke's Bay being one of the leading regions for teenage pregnancy (Families Commission, 2012). From these statistics, Hawke's Bay shows a comparative need is the comparison of one concept with another, for example, the demographics for teenage pregnancy (Bradshaw, 1972).
Figure 1. Teenage fertility, abortion and pregnancy rates in New Zealand. (Statistics New Zealand, 2003).
Page | 49
Figure 2. Regional age specific fertility rates. (Families Commission, 2012).
The Hawke’s Bay Teen Parent Unit needs the Ministry of Education as they are the only source of funding. However, the community needs to have enough students to sustain it and keep it open (Education, 2016). Researchers have indicated that teenage mothers are more likely to have a mental illness such as anxiety disorders and depression (Quin et al., 2004) and the Hawke’s Bay Teen Parent Unit gives teenage parents a boost in confidence to better their future.
Many local organisations support the TPU in providing programmes such as Plunket’s Youth parenting programmes as a ‘continuity of care was identified as being critical to the success of the service’ (Plunket, 2011). Included are two pre-natal visits at 36 and 38 weeks’ gestation, and then a post-natal visit before baby is two weeks old.
Mixing parenting education and mentoring for teens, alongside Plunket’s Well Child/Tamariki Ora service is proving to be a sure way of supporting teenage parents in our community. Plunket in the Hawke’s Bay area have started training some teens to be breastfeeding mentors for other mothers (Plunket, 2011.). The Hawke’s Bay TPU works with agencies that benefit the wellbeing of both the teen parent and the child.
These agencies include Women's Refuge, Teen Parent and Child, Parents as first teachers (PAFT), Plunket, Dove, Napier family court, WINZ, Housing New Zealand, District Health Board, Te Taiwhenua o Heretaunga and Te Kupenga Hauora o Ahuririr (William Colenso College, 2015). Te
Page | 50 Taiwheuna o Heretaunga and Te Kupenga Hauora o Ahuriri are not only health service providers but also youth service providers. They advocate for young mums, assist in budgeting and correlate with WINZ to ensure young mums are receiving the full financial support they are entitled to (Te Kupenga Hauora o Ahuriri, 2016). Women's refuge is an organisation that is committed to empowering women and children to live in an environment that is free from violence. The women’s refuge can also help assist with things such as doctors’ appointments, visiting medical practitioners, lawyers or Work and Income (Kiwi Families, 2016c). They offer a range of services to the community including information, advocacy and education and support groups. These programmes are designed to help keep parents and children safe.
The Circle of Security Parenting© course helps young parents form stronger bonds with their children. The aim of this programme is to guide parents to "look beyond their children’s immediate behaviour and think about how to meet their relationship needs” (Childhood matters NZ, 2016, Para.3).
The programme consists of 8-10 sessions of viewing on-line material, DVD’s and reflective discussion which is run by a registered Circle of Security Parenting Educator; for Hawke's Bay's teen parents, Judy Hunter, a Child Mental Health Specialist of Childhood Matters NZ facilitates this programme which addresses the strengths required and the challenges faced as a young parent today.
Other social and financial supports for Teen Parenting Hawkes Bay include Spirit of Napier Lions club, National Council of Women of New Zealand, Zonta Club Hawke's Bay which is about "empowering women worldwide" (Zonta, 2016), Young Dads support groups, TPK YARS funding, Hawke's Bay District Health Board and Napier City Council (ECC contract), Hawke's Bay Teenage Parent Trust, Eastern Institute of Technology (workshops), Brainwave trust, scholarships for tertiary education, Napier District Masonic trust and Duffy books in Homes which provide free books to over 100,000 New Zealand children, three times a year (Duffy, n.d.).
The Hawke’s Bay TPU is a community that assist in helping young teenage parents continue on with their education whilst getting the support they need from experienced education providers, whilst knowing that their children are being looked after at the on-site childcare facility, which allows parents to stay actively involved with their children whilst engaging in their educational pursuits.
Page | 51 References
Association of Teen Parent Educators New Zealand. (2011). Teen Parent Schools in New Zealand. Retrieved from http://teenparentschools.org.nz/our-school/hawkes-bay-school-for- teenage-parents/
ATPENZ. (2011). Teenage Parent Schools in New Zealand. Retrieved from http://teenparentschools.org.nz/our-school/hawkes-bay-school-for-teenage-parents/
Bartle, P. (2011). What is a community? A sociological perspective. Retrieved from http://cec.vcn.bc.ca/cmp/whatcom.htm
Bond, J. (2016). Teen birth rate falls to record low in Bay. Hawke’s Bay Today. Retrieved from http://www.nzherald.co.nz/hawkes-bay today/news/article.cfm?c_id=1503462&objectid=11597471
Bradshaw, J. (1972) The taxonomy of social need. In G.McLachlan (ed.). Problems and Progress in Medical Care, Oxford, U.K: Oxford University Press.
Careers NZ. (2015). STAR-do tertiary study at school. Retrieved from http://www.careers.govt.nz/courses/still-at-school/star-do-tertiary-courses-while-still-at- school/
Duffy. (n.d.). Schools. Retrieved from http://www.booksinhomes.org.nz/Page/Schools/SchoolsHome.aspx
Education Review Office. (2013). Hawke's Bay School for Teenage Parents. Retrieved from www.ero.govt.nz/review-reports/hawkes-bay-school-for-teenage-parents-06-11-2013/
Families Commission. (2012). Teen Births: Regional and national trends. Retrieved from http://www.superu.govt.nz/sites/default/files/teen-births-fact-sheet_2012.pdf
Kiwi Families. (2016a). Grown Ups: Parenting: Teen Parents. Retrieved from http://www.kiwifamilies.co.nz/articles/teen-parent-units/
Kiwi Families. (2016b). Teen Parent Units. Retrieved from http://www.kiwifamilies.co.nz/articles/teen-parent-units/
Kiwi Families. (2016c). Women’s Refuge. Retrieved from www.kiwifamilies.co.nz/articles/womens- refuge/
Meriam, W. (2015). Community. Retrieved from https://www.meriam- webster.com/dictionary/community
Ministry of Education. (2016). Teen Parent Units. Retrieved from http://www.education.govt.nz/school/property/state-schools/school-facilities/teen- parent-units/
Page | 52 Ministry of Health. (2016). Childhood Matters NZ. Retrieved from http://www.workandincome.govt.nz/providers/ys-provider-resources/childhood-matters- nz.html
New Zealand Statistics. (2003). Teenage Fertility in New Zealand. Retrieved from http://m.stats.govt.nz/browse_for_stats/population/births/teenage-fertility-in-nz
Niven, R. (2013). The complexity of defining community: Voluntary Sector Network Retrieved from https://www.theguardian.com/voluntary-sector-network/2013/may/03/community-spurs- fans
Plunket. (2016). Plunket in Touch. Retrieved from https://www.plunket.org.nz/
Te Kupenga Hauora. (2016). Services Provided. Retrieved from http://www.tkh.org.nz
William Colenso College. (n.d.). Support and services: Teenage parent unit & ECE. Retrieved from file:///C:/Users/seumau1/Downloads/teen-parent-unit%20(1).pdf
William Colenso College. (2015). Teenage Parent Unit & ECE. Retrieved from http://colenso.school.nz/wp-content/uploads/2015/04/teen-parent-unit.pdf
Quinlivan, J. A., Tan, L. H. Steele, A., Black, K. (2004). Impact of demographic factors, early family relationships and depressive symptomatology in teenage pregnancy. Australian and New Zealand Journal of Psychiatry. 38(4), pp 197-203.
Zonta International. (2016). Retrieved from http://zonta.org.nz/
Page | 53
Chapter Six
Tauawhi Mens Centre
Jo Crawford Atli Wainohu Colleen Smiler
Page | 54 WHAT CONSTITUTES A ‘COMMUNITY’
Community is a group of people who have come together to share ideas and interests to improve a community’s welfare. Groups base their objectives around what they believe would help develop the community (Chile, 2006).
A community can involve people living in the same area, town or neighbourhood who share commonalities through geographical features. Some communities share other common characteristics such as beliefs, sexual orientation, occupation, ethnic origin, age and gender, these are elective communities (Smith, 2001). Others develop a common understanding through language, communication and life experiences. These features give shared meanings in the symbols that surround that community. They are learned interactions with others in that group (Chile, 2006).
A community helps to develop an individual’s identity, a sense of belonging, as well as their cultural identity. Norms, unwritten rules that outline accepted behaviour, are followed by individuals within a community. Influences can also be persuaded by public opinion, obligation, social suggestions or religion. Norms promote the welfare of the group, as this is how it operates as a whole (McLeod, 2008).
Socialisation is an important process of learning how to become a part of a community. Through this process, an individual learns the community’s language and their expected role. This allows the individual to develop the community’s norms, values and beliefs (Encyclopaedia Britannica, 2016).
Community is generally seen as a good thing, as something to be valued or desired, however, communities built on commonality exclude those who have nothing in common. The group may feel threatened by the diversities of other interests, values or beliefs and are not willing to accept the difference. Diversity can help to develop and build strong communities because of what others can bring to the group (Ife, 2012).
TAUAWHI MENS CENTRE www.tauawhi.org.nz Mission Statement
“To create a community of caring men in Tairawhiti”.
Page | 55 The establishment of Tauawhi Men’s Centre was a community driven initiative that gave an opportunity for Gisborne men to receive and give support to one another when dealing with emotional, mental and physical issues (Harvey, 2013).
In 2006, the Gisborne region experienced three horrific murder-suicides, hours apart from each other. All three events have a specific issue in common, men aiming to kill their partners (Ministry of Social Development, 2014). In response to this, shortly afterwards an informal group of men gathered to form , Tairawhiti Men Against Violence, who began to discuss solutions that included a men’s resource centre to target a range of issues including family violence. In 2010 Tauawhi Men’s Centre opened with over 120 community representatives (Harvey, 2013).
FEATURES OF A COMMUNITY
Purpose
Tauawhi Men’s Centre is specifically for men. A place for men who are in need of assistance and support, and a place to talk to other men. The vision of the centre is to provide an accessible environment for men to obtain support across a range of issues and to improve their wellbeing, family relationships and community (Harvey, 2013).
“The centre believes in the right of every family/whanau to be happy, well and a valued part of the community” (Tauawhi Tairawhiti Men’s Centre, 2011. para 4).
Tauawhi Men’s Centre aims to influence the wider community and create social change for the wellbeing of men in the Tairawhiti community to reduce the incidence of (family) violence (Harvey, 2013).
Demographics
The demographics of the community include the closest ratio to an even representation of Maori and Non Maori. They also have the unenviable record of the country’s highest reported number of family violence incidents per head of population (No To Violence, 2012).
In the 2013 Census, the population for the Gisborne region was 43,656. This is a decrease of 843 or 1.9% since the 2006 Census. 48% were men and 21% of these men were Maori. (Statistic New Zealand, 2016).
Page | 56 Tauawhi Men’s Centre provided support services to clients who were regarded as ‘hard to reach’ men. Many were young and a high percentage were Maori. In the first 12 months of the Centre opening, they provided services to over 300 men (Harvey, 2013).
Ethnic groups: 70% were Maori, 22% Pakeha, 5% identified themselves as Maori/Pakeha and 1% Pasifika. Age Groups: 33% were youth (aged 12-24) and 57% were in the 25 - 44 age group (Thornley, 2013).
Figure 1. Client ethnicity (from Harvey, 2013).
Figure 2. Client age (from Harvey, 2013)
Page | 57 Partnership
The Tauawhi Men’s Centre are in partnership with multiple local community groups. The Centre is a men’s service of the wider Family Works (Presbyterian Support East Coast) team, which gives them the support of a generic service to whanau, while maintaining a doorway for men to access support. Other local community partners are Te Whare Tu Wahine, Ngati Porou Hauora and Tairawhiti Men Against Violence in the Tairawhiti area (Tairawhiti Abuse Intervention Network, 2010).
With its central Gisborne location and high public profile, the Tauawhi Men’s Centre is helping to break down the stigma many men feel when asking for help for family violence issues and other problems (Todd Foundation, 2016).
Shared Understanding
Tangi Hepi, a counsellor for the centre, helped develop a bi-cultural approach that is framed by the convention of the profession (Harvey, 2013).
Tauawhi also applies a holistic approach by supporting existing local community groups who share the same vision to enhance the relationships between community and government agencies (Harvey, 2013).
Community Identity
Tauawhi has also connected with the community through leading and supporting events to promote the kaupapa of addressing family violence and supporting men (No To Violence, 2012). As part of the community as a whole, the Centre promotes the Tairawhiti Men of the Year event to acknowledge the great men in the community and provide a sense of belonging (Harvey, 2013).
Social change
Through the Centre’s community and social activities to reduce family violence, their theory of change of interventions have contributed to long-term community and social change for the wellbeing of the men (Harvey, 2013).
Page | 58 Insiders/Outsiders
Tim Marshall, the coordinator of the Men’s Centre has said that it was not intended to exclude women from this group because they “work for the protection of women but we work from a man’s perspective as there is often little support for them” (Not OK, 2016).
NEEDS OF A COMMUNITY
Public Perception
The Centre participated in national and international events that have been effective in increasing awareness of violent behaviour to address attitude change and changing social norms that encourages an environment for violence prevention. “This is a common approach to prevent violence so that practice-knowledge and resources are well developed” (Thornley, 2013. P. 37). Working with other community groups and information sharing has contributed to integrate policies to support the wellbeing of men, their whanau and their communities (Harvey, 2013).
Research ethics
In 2012 Family Works Tairāwhiti initiated an evaluative review of the Tauawhi Men’s Centre. The review has been undertaken as a formative evaluation as part of the ongoing development of the centre. Primarily, the review was used to find the outcomes of the services to men who had been referred to the Centre. However, the report also reviewed how the Centre met its objectives of community and social change (Harvey, 2013).
Perceptions of needs
Normative Need
It has also become normal for media to present news articles on domestic violence court trials around domestic violence. People in New Zealand have started to think differently and now in Gisborne places like Tauawhi are trying to combat the high .numbers of domestic violence by breaking down the barriers around talking about the subject (Harvey, 2013).
Page | 59 Comparative Need
The comparative needs of this Centre compared to other supported communities i.e the Women's Refuge, has great disparity. For many years, the considerations of what men needed and what men wanted were very limited. The Tauawhi Centre was like a foot in the door for men to access the help they needed(Harvey, 2013).
Felt Need
After the three murder-suicides in 2006, an informal group and the population in the Gisborne region felt that a resource centre for men who was needed (Harvey, 2013).
Cultural Need
In 2007 the culture started to change with the release of the first “Are you ok?” advertisement (Are you ok, n.d). These advertisements have been released periodically in an effort to change the culture around domestic violence in New Zealand. .Tauawhi Men's Centre helps the men and whanau who want to be part of the culture change around domestic violence by applying a holistic approach to try and reduce the culture of violence in Gisborne (Harvey, 2013)
Absolute Need / Relative Need
Marginalised needs
Between 2009 and 2012 there were ten men killed due to domestic violence (Are you ok? n.d.).
While it is mostly men who perpetrate the domestic violence, the male victims of domestic violence have become a statistic that is not talked about. On the same token it is not discussed that one- quarter of women are perpetrators of domestic violence. It has also been marginalised that 6% of men have felt sexual abuse while the 24% of women (Are you ok?, n.d.) get the help and sympathy to help them deal with the repercussions, whereas the men who suffer get little or no help. Tauawhi help men in the region that are not commonly present in the social services (Harvey, 2013).
Page | 60 SERVICES AVAILABLE TO THE COMMUNITY
Services Available Tauawhi Men’s Centre provides a number of services for men in the local community, including violence-free intervention programmes, a weekly support group, counselling and support services, men's advocacy and access to legal advice. The Centre is also available for other community groups who share the same visions to use for their workshops. The Centre also provides information and resources on education, health, social services, community services and local and government agencies (Harvey, 2013).
In the period to July 2012 the centre provided services to 247 men that included 178 men who accessed counselling services. Of these, 91 received counselling, others were referred by other agencies. 31 attended the Open Men’s Group, 13 were referred from the Department of Corrections and 25 men needed client advocacy and support (Harvey, 2013).
Figure 3. Services provided and Referrals (from Harvey, 2013)
The operational time that Tauawhi Men currently have runs from Monday to Friday, 9.00am to 5.00pm. Evening groups (mandated and voluntary) are offered in the evenings to meet the needs of those men who have work commitments and are unable to attend during the day.
Page | 61 Services Organisational Structure
Consumer led The Centre extends its service into the community by providing information and resources to improve caring factors and build healthy relationships and strengthening families (Harvey, 2013).
Local The Centre has brought men together within the community to create interpersonal connections and engaged community members and leaders with the kaupapa of healthy, non-violent masculinity events, as well as promoting Tauawhi locally (Harvey, 2013).
Regional The Centre works to support the development of professionals working in the areas of violence and men’s health and to build stronger relationships with social service providers. Through professional development activities and events, Tauawhi is helping ensure that services are met. Tairāwhiti communities are now more integrated and better able to respond effectively and appropriately (Harvey, 2013).
National The engagement that Tauawhi have at a national level include attending national events and building networks with government politicians and officials. These connections contribute to more integrated policies to support the wellbeing of men and their whanau (Harvey, 2013).
Page | 62 Service Organisation Structure map
Figure 4. Tauawhi Men’s Services Organisational Structure (from Harvey, 2013)
Page | 63 Universal Targeted.
Tauawhi Men’s Centre focus on reducing the incidence of family violence by tackling core issues that affect individual and social levels. Tauawhi individual support is provided to men through parenting and family support. They also encourage non violence, positive parenting, health and wellbeing of men in Tairawhiti (Harvey, 2013).
Ecological Model
An ‘ecological approach’ is applied to help understand and theorise about the multiple causes to violence and to inform ways of prevention. It shows influences on violent behaviour that lie at multiple and interacting levels: individual, relationship, community and societal. This understanding reflects the complex mix of personal, social and cultural factors that contribute to violence (Harvey, 2013).
Figure 4. The ecological model for understanding violence (from Harvey, 2013) The ‘rainbow ecological model’ approach is described as having complex multi-levels that contributes to a culture of violence, that has been passed on and taught, that creates and supports violence.
The Centre have combined both approaches to create an expanded model of understanding violence that targets change at a multiple level. It shows how the Centre has contributed to community and social change through their activities and interventions (Harvey, 2013).
Page | 64
Figure 5. The rainbow ecological model for understanding violence (from Harvey, 2013
SERVICES UNAVAILABLE TO THE COMMUNITY
Tauawhi Men’s Centre provide many services to clients who are referred to the Centre. However there are many services still unavailable for men to utilise.
To be able to identify the services unavailable to this Centre we will compare the services available in Gisborne to the other services in the Auckland Region, Taking into account that the Auckland region is on a much bigger scale than the Gisborne region.
Housing for violated men. In the Auckland suburb of Kingseat, community housing is available for men in need of accommodation when addictions, life, stress, family or relationship breakdown leaves them homeless and unemployed (Wiseguys, n.d).
In 2009, a safe house for men affected by domestic abuse was established in the Gisborne region under the Women’s Refuge (News hub, 2009, para.1). The Mens Centre have a working relationship with Womens Refuge in regards to mutual clients.
The Auckland Wise Guys men’s group not only has a safe house to support men, but they also have an 0800 telephone line for men to contact 24 hours a day, seven days a week (Wiseguys, n.d). This service is not available to Tauawhi Men’s Centre, although they do have an after-hours contact number.
Page | 65 References Are you ok. (n.d.). family violence statistics. Retrieved from areyouok.org.nz: http://areyouok.or.nz/family-violence/statistics/
Center for social research and evaluation. (2010). Community study summary report.
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Encyclopaedia Britannica. (2016). Socialisation. Retrieved from https://www.britannica.com/topic/socialization
Harvey, D. s. (2013, January). Evaluative Review Tauawhi 2012 Jan 2013 pdf. Retrieved from tauawhi.org.nz: http://tauawhi.org.nz/files/5113/7098/7950/Evaluative_Review_Tauawhi_2012_- _Jan_2013.pdf
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It’s not ok. http://areyouok.org.nz/i-want-change/community-case-studies/a-place-for-men-in- tairawhiti/
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No To Violence. (2012). Tauawhi Men’s Centre. Retrieved from http://ntv.org.au/conference/wp- content/uploads/2012-ntv-conference-workshop-4d-tauawhi-men%E2%80%99s-centre- doc.pdf
Statistic New Zealand. (2016). 2013 Census Quikstats About a Place: Gisborne Region. Retrieved from
Tauawhi Tairawhiti Men's Center. (2011). Contact us. Retrieved from tauawhi.org.nz: http://tauawhi.org.nz/meet-the-team/
Tauawhi Tairawhiti Men's Center. (2011). Meet the Team. Retrieved from tauawhi.org.nz: http://tauawhi.org.nz/meet-the-team/
Todd Foundation. (2016). Creating a community of caring men. Retrieved from http://www.toddfoundation.org.nz/tauawhi-mens-centre
Wiseguys. (n.d). About us. Retrieved from http://08004wiseguys.org/.
Page | 66 Appendix One - Consent Template for Students
Re: BSW5.06: Introduction to Community Development 2016 Consent to Publish Assessment One Online
General Information For Assessment One in the above course students were placed into groups and asked to undertake a group project that researched one local community in which social work was practiced. Students were advised to only research information available in secondary sources (i.e. already in the public domain) in order to complete this project. Students were advised at the start of this project that the group project reports they produced had the potential of being collected together to form an online publication that would be made available to the public. The purpose of this is to enable interested parties (e.g. community members, anyone involved in developing policies and / or resourcing these communities and / or anyone working alongside these communities) to become further informed regarding the communities with which they may be involved. The title of the online publication would be :
Exploring Communities in Hawke’s Bay and Tairāwhiti 2016 Students were informed that the online publication of their group work would only occur with the consent of all members of the student group and an appropriate representative of the communities that they researched.
As a student in the above class I was part of the group who researched the (please place the name of the community here) ………………………………………..community
As a student in the above class, I consent to: Tick in the box to indicate consent
a. The group research project I contributed to being made available to
representatives of the community that was the subject of our research in order to get their consent for our research being made available to the general public via an online ebook.
Page | 67 b. The representatives of the community I was involved in researching having
the option of removing some information before providing their consent to our research being made public.
c. The group research project I contributed to being edited by the EIT tutor
(editor) before being made available to the general public via an online ebook. Editing will be influenced by feedback from myself and from the community who is the focus of our research.
d. The group research project I contributed to being made available to the general public via an online ebook.
e. My name being included as one of the authors of the group research project report that I contributed to.
Signed: ______Date: ______
Students Name : ______
Page | 68 Appendix Two - Consent Template for Community Groups
Consent to Publish Online
To a Representative of the Community
As part of an assessment for the course titled ‘Introduction to Community Development’ students did a research project on a community they chose located within their province. We would like to make this research available to the general public via an online ebook. The reasons for this include:
- Recognition of the hard work that students put in to their research project - Recognition that the students work may be of interest to the communities (and those involved in those communities) which they researched - Recognition that the students work may have some value for the general public.
A community that you are involved in was chosen by one group of students for their research project. We invite you to read this piece of work and provide consent for it being made available to the public. If you do not consent, it will not be made public.
If you are happy for this piece of work to be made public, but would like some of the information edited, we are happy to consider this – please just let us know what you would like altered.
…………………………………………………………………………………………………..
On behalf of the community, I consent to the research undertaken by students completing the BSW5.06 Introduction to Community Development 2016 on the community being published via an online ebook
Name: ………………………………
Signature: ………………………………………
Role within the Community: …………………………………….
Date ………………………………
Please get in touch if you have any questions or require any more information
Warm Wishes,
Karen Fagan (Lecturer in Social Work)
Eastern Institute of Technology, Te Aho a Māui, 501 Gloucester Street, Taradale, Napier 4112 Private Bag 1201, Hawkes Bay Mail Centre, Napier 4142 Ph. 06 974 8000 ext 5430 [email protected]
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