logo
Report On Outcomes For Tamariki And Rangatahi Māori In The Oranga Tamariki System – A Story Of Consequence

Report On Outcomes For Tamariki And Rangatahi Māori In The Oranga Tamariki System – A Story Of Consequence

Scoop11-06-2025
Press Release – Aroturuki Tamariki
Aroturuki Tamariki Chief Executive Arran Jones says the report is a story of consequence of needs not addressed by a system that is not always able to work together to get the right support in place at the right time.
In the first of a new annual report series – Outcomes for tamariki and rangatahi Māori and their whānau in the oranga tamariki system – Aroturuki Tamariki | Independent Children's Monitor found tamariki (children) and rangatahi (young people) Māori and their whānau are over-represented in the oranga tamariki system and the system is letting them down. While Oranga Tamariki has a pivotal role, the system includes NZ Police and the Ministries of Health, Education and Social Development.
Most tamariki and rangatahi Māori have no involvement in the oranga tamariki system. But when they do, there are increasing levels of over-representation – almost 50 percent of reports of concern made to Oranga Tamariki are about tamariki and rangatahi Māori, they make up two-thirds of those in care, and more than three quarters of those in youth justice custody.
Aroturuki Tamariki Chief Executive Arran Jones says the report is a story of consequence – of needs not addressed by a system that is not always able to work together to get the right support in place at the right time. 'The needs of tamariki and rangatahi then multiply as they escalate through the system,' Mr Jones said.
Data shows 92 percent of rangatahi referred to a youth justice family group conference in 2023/24 had concerns raised about their safety and wellbeing when they were younger.
'Tamariki and rangatahi come to the attention of Oranga Tamariki because someone has raised concerns about alleged abuse, or their wellbeing. This is the moment to get the right services and supports in place so tamariki and rangatahi don't escalate through the system,' says Mr Jones
Escalation through the system can eventually mean involvement with the Police – and Police data shows a difference in the severity of proceedings against tamariki and rangatahi Māori in 2023/24:
tamariki Māori aged 10–13 are less likely to be referred to alternative action or given a warning and more likely to be prosecuted or referred to a youth justice FGC than others
rangatahi Māori aged 14–17 are less likely to get a warning or be referred to alternative action and more likely to be prosecuted than others.
The outcomes for tamariki and rangatahi Māori currently involved with the oranga tamariki system are less positive than those for Māori with no involvement. In 2022, tamariki and rangatahi Māori:
in care or custody, achieved education qualifications at almost half the rate of Māori with no involvement
in the oranga tamariki system, were significantly more likely to be hospitalised for self-harm than those with no involvement
in care, used mental health and addiction services at nearly five times the rate of Māori with no involvement. Rangatahi Māori in youth justice custody used these at 15 times the rate – 60 percent of rangatahi Māori in youth justice custody used mental health and addiction services. Considering 92 percent of these rangatahi had reports of concern made about their safety and wellbeing when they were younger, this is no surprise.
'The outcomes for young Māori adults, aged 27–30, who were involved in the oranga tamariki system as children are sobering. The data paints a stark picture of the consequence of the oranga tamariki system not doing more to help. Māori adults who had been in the system as children are less likely to be employed, less likely to have a driver licence, more likely to be on a benefit, more likely to be in emergency housing, and more likely to be hospitalised for self-harm than Māori who had no involvement. Mortality rates are double or triple those of Māori with no involvement in the oranga tamariki system for vehicle accidents and for self-harm (including suicide),' says Mr Jones.
The report also identifies the importance of breaking the cycle. For Māori parents (aged 27–30 years) who had previously been in care themselves, 68 percent have children involved with Oranga Tamariki in some way and one in eight have had one or more children in care at some point.
'This report highlights initiatives and ways of working that provide a pathway ahead for all government agencies. Working with tamariki and rangatahi alongside their whānau, building trusted long-term relationships, looking outside of organisational silos to understand their wider needs and providing services across government and community agencies. To paraphrase one of the providers we heard from, this is where the magic happens,' says Mr Jones.
The initiatives highlighted in the report include a statutory youth justice delegation from Oranga Tamariki to Whakapai Hauora by Rangitāne o Manawatū. Whakapai Hauora provides wraparound support to rangatahi Māori who have offended, reporting only one referral proceeding to a court order. Some rangatahi who have completed programmes have returned as mentors and one rangatahi is now employed by the retailer he offended against.
In Auckland, Kotahi te Whakaaro, brings together government and non-government organisations. It works alongside whānau to support tamariki and rangatahi who have offended, to prevent further offending. They look across housing, schooling, health and financial challenges and put supports in place. We heard about significant reductions in reoffending, with one rangatahi telling us 'I think stealing is just an idiot move now'.
In Porirua, Te Rūnanga o Toa Rangatira has built a strong relationship with Oranga Tamariki. They reported that a combination of early intervention initiatives for whānau who come to the attention of Oranga Tamariki has resulted in a 21 percent reduction in renotifications (reports of concern) – to the lowest rate in Porirua in four years.
'Before tamariki and rangatahi come to the attention of Oranga Tamariki they will have been seen by education and health staff and the parents may be known to social housing and welfare. It should not take offending, or an incident of abuse or neglect to get the support that was always needed,' says Mr Jones.
For this report, we looked at the performance under the Oranga Tamariki Act – this Act places specific obligations on Police and Oranga Tamariki. It is clear there are opportunities to do better and this report highlights some of those.
'Data shows that tamariki and rangatahi Māori in the system today have similar hopes and aspirations for their future as those not in system. As one rangatahi we met with told us they'd 'just like to grow up successful and, if I find the right person, to give my kids what I couldn't have',' Mr Jones said.
Read the report on our website https://aroturuki.govt.nz/reports/outcomes-23-24
Aroturuki Tamariki – the Independent Children's Monitor checks that organisations supporting and working with tamariki, rangatahi and their whānau, are meeting their needs, delivering services effectively, and improving outcomes. We monitor compliance with the Oranga Tamariki Act and the associated regulations, including the National Care Standards. We also look at how the wider system (such as early intervention) is supporting tamariki and rangatahi under the Oversight of Oranga Tamariki System Act. Aroturuki Tamariki works closely with its partners in the oversight system, Mana Mokopuna – Children and Young People's Commission, and the Office of the Ombudsman.
Orange background

Try Our AI Features

Explore what Daily8 AI can do for you:

Comments

No comments yet...

Related Articles

Labour candidate Peeni Henare stands by gang-patch law repeal claim
Labour candidate Peeni Henare stands by gang-patch law repeal claim

RNZ News

time5 hours ago

  • RNZ News

Labour candidate Peeni Henare stands by gang-patch law repeal claim

Peeni Henare insists he was replying to a question with his personal view, not the party line. Photo: VNP / Phil Smith Labour's Tāmaki Makaurau candidate stands by saying he'd repeal the gang patch law at an event on Wednesday night, despite the party's deputy leader insisting he was "mistaken" . Peeni Henare told RNZ he was asked his personal view on the issue, which was informed by his whānau experience, and understood that differed from his party's view. Te Pāti Māori co-leader Debbie Ngarewa-Packer said it showed the type of campaign currently underway, where one candidate spoke for Māori and the other spoke for a "mainstream party". An audience member at the Waatea-hosted debate at Favona asked the candidates: "Will you repeal the gang patch law, if you come into government - yes or no?" Te Pāti Māori candidate Oriini Kaipara responded "yes" and Henare could also be heard saying "āe" (yes). However, Labour leader Chris Hipkins has previously said the party would not repeal the legislation making it illegal to wear gang patches in public, prompting the government to hit out at Labour for inconsistency and question whether the party was telling the truth. Justice Minister Paul Goldsmith highlighted the comment, saying Labour had "finally announced" its first law and order policy. Henare acknowledged his view was not the "party view", but indicated he provided his own opinion, which he "stands by". He also said he would continue to advocate for better legislation to support Māori communities and dismissed the criticism as another distraction by the government to "disguise their anti-Māori agenda". Ngarewa-Packer indicated it was symbolic of the different voices vying for the Tāmaki Makaurau seat. She told RNZ there were two different candidates and two different parties. Labour wouldn't push the "Māori agenda", she said. "They're going to push an agenda that, sadly, is focused on middle voters, so that's why we have to be in there." She hoped that distinction would be "disclosed" through the campaign. It was a "poignant reminder for Māori" that Labour would defend "a system", while Te Pāti Māori would "defend and transform our people". "That's a tough gig for Peeni to be in, to be really honest." Ngarewa-Packer said Henare may personally feel a certain way, but "he's got to toe the line," adding the talented, young Māori leader was "shackled". Deputy leader Carmel Sepuloni explained Labour had "no intention to repeal that legislation" and Henare may have been mistaken. "We did oppose the bill in the House and so I'm wondering whether that led him to that conclusion," she said. Asked whether there needed to be a conversation with Henare to clear up any confusion, Sepuloni said there was "certainly no need for a telling off here". "Peeni is doing a good job out on the campaign trail and we respect the mahi that he's doing." Sign up for Ngā Pitopito Kōrero , a daily newsletter curated by our editors and delivered straight to your inbox every weekday.

Letters: Why is te reo being undermined at home while Māori culture is promoted overseas?
Letters: Why is te reo being undermined at home while Māori culture is promoted overseas?

NZ Herald

time5 hours ago

  • NZ Herald

Letters: Why is te reo being undermined at home while Māori culture is promoted overseas?

Chris Bayes, Torbay. Contempt for teachers Yes, I know the Government has a cost-of-living crisis of its own, but the derisory pay offer made to teachers is ample proof of their contempt for the very professionals they expect to implement the restructuring of New Zealand's education system. Accusations of endangering students' exam performance, dereliction of duty by striking, and misrepresenting the work done after hours and in the so-called holidays, are standard responses from a Government that undervalues the need for skilled practitioners. Industrial action (a misnomer anyway) is taken because teachers are desperate to provide the best possible service to the whole community. Education in all its forms is a vital asset and should be funded accordingly. Norm Murray, Browns Bay. A political act of faith In his criticism of the churches for organising seminars on Māori wards, David Seymour displays his lack of knowledge of Christian church history. Christians who follow the founder of their faith, Jesus, the Christ, and try to live by his example, will be political. Jesus' ministry was short-lived because the political leaders of the day objected to what he did and said and had him crucified. Archbishop Oscar Romero was shot while celebrating mass in San Salvador because of what he did and said politically in his own country. Te Aroha Rountree, president of the Methodist Church of New Zealand, Te Hahi Weteriana O Aotearoa, spoke at this year's Waitangi Day commemorations and was criticised by some for being too political in a service of worship when she spoke of justice related to the Treaty. She was simply following the teaching and example of the founder of her faith. Those who follow Jesus, the Christ have no alternative but to speak out on issues of justice which is what the seminars on Māori wards are all about. Mervyn Dine, Northcote. Where art thou, Luxon? The mutterings and murmurings about Christopher Luxon being ousted as leader of the National Party supposedly because of poor ratings as preferred Prime Minister reached a crescendo recently. All this because Nicola Willis stepped up to a set of microphones that were apparently reserved for the PM. As Shakespeare wrote, 'All the world's a stage and all the men and women merely players.' In this case, the media had set its own stage but the main players ended up in the wrong place. But was this in fact a mistake? Was Willis showing the world that she in fact was now gunning for the top job? Will we see a reenactment of Luxon metaphorically 'falling on his sword', as Shakespeare's Mark Antony did, while relinquishing power to Willis? Or will the media decide to let this sideshow play out on its own, as it should, and concentrate on the real issues of the day such as education, rising costs, crime and a stagnant economy? Bernard Walker, Mt Maunganui. Good move by the Blues At last! Rugby union has realised that a rectangular stadium is best for spectators and promotes an atmosphere that lifts teams and ticket sales. The growth of the Blues has been stunted by the oval pitch at Eden Park, with fans seated a long distance from the action and typically only filling 20% to 25% of the cavernous stands. It has taken a long time for the Blues to recognise that Mt Smart would be worth a try. I hope this development sends a message to those involved in deciding on a new stadium for Auckland. Tony Waring, Grey Lynn. What, no spine? A note to Chlöe Swarbrick: Gutless jellyfish will never become vertebrates. Brian Dwyer, Welcome Bay.

Te reo Maori is ‘normal'; stop treating it like it is not
Te reo Maori is ‘normal'; stop treating it like it is not

Otago Daily Times

time6 hours ago

  • Otago Daily Times

Te reo Maori is ‘normal'; stop treating it like it is not

Not ''abnormal'' language. PHOTO: ODT FILES If you can say the word "car", you can say the word "karakia". If you can say the word "for" you can say the word "koro". Unless of course if you are the minister of education, in which case, the complexity of using the same vowel sound for the same letters in both English and Māori words is too great a language hurdle. This is the official reason for the elimination of common reo Māori being removed from the Ready to Read Phonics Plus series of books. This decision by the minister has caused widespread condemnation and was recently described as "white supremacy". Some people will struggle with this term being used to describe the actions of the minister and ministry. White supremacy invokes the common image of skin-headed Nazis, hateful violence and destruction. So, is the minister's decision an act of white supremacy? White supremacy is a term that is not just used to describe individuals. It is an ideology that arises from the settler-colonisation of Aotearoa and Te Waipounamu and from a desperate grip on monolingualism seen almost nowhere else in the world. It is a term used to describe how racism is built into the systems that govern us. When racism is built into our systems of governance in Aotearoa New Zealand, we see it when the language, culture and people of Māori and other non-Pākehā ethnicities are treated like an aberration or not "normal". The treatment of non-Pākehā culture and language as "not normal" is evident in many ways. We saw an example recently when the minister for justice described the haka in Parliament as lacking "civility". But it is most prominent in the different ways te reo Māori is being eliminated from public view. The argument government uses is English is "normal" and te reo Māori is not "normal". It is untrue, and when this false argument drives government policy, that policy can be rightly described as white supremacy. The Māori Language Act 1987 made te reo Māori an official language of New Zealand, the first time any language was legislated as an official language. Legislation confirming New Zealand sign language as such followed in 2006. The effect of these two Acts is to give all New Zealanders the right to use te reo Māori and New Zealand sign language in legal proceedings and it places obligations on public services to make provision for their use. The use of te reo Māori is therefore protected by law. This was a great start. The kohanga reo movement, kura kaupapa Māori and the oversubscription of adult te reo Māori classes across the country all pile on evidence of the fact New Zealanders are increasingly using and wanting to use te reo Māori in their everyday language. It would be quite reasonable to think then te reo Māori is normal. And it is. Most likely, whether you "speak" te reo or not, you also use Māori words like kiwi, kai, waka and mana. You may often say "ka pai" when your kids do something well, "ka kite", or the peculiarly New Zealand slang of "ka keets" when you drop your kids or your "moko" at their "kura". You might baulk at the use of the word "Pākehā", but you still say it and know what it means. You almost certainly say, or know what kia ora means, especially when someone overseas says it to you when they discover you are a New Zealander. You may sign your colleagues' leaving cards with aroha and know what it means when it is written in yours. You might even say taihoa when someone needs to slow down and "holy hika" is making a lovely comeback when something seems surprising or undesired. These are the words our children see, hear and say everyday in some form in the reading, listening and speaking of "English". For the Ministry of Education to now classify these words as "abnormal" in New Zealand English can only be an act of racism built into our system of governance, and therefore rightly described as white supremacy. I admit to being particularly offended at the elimination of the word "koro" from the Ready to Read books. That word means our grandfather, our beloved elder and when it is used by us and by our mokopuna it refers to the utter love and affection we hold for those older men in our lives. To eliminate this word in the readers is to eliminate the depth of that relationship from the language of our moko who are learning to read. If the ministry continues with its plans, the precious relationship that mokopuna Māori have with their koro will disappear in their books. The only elder men who will matter will be Pākehā grandfathers. That is white supremacy. ■ Metiria Stanton Turei is a senior law lecturer at the University of Otago and a former Green Party MP and co-leader.

DOWNLOAD THE APP

Get Started Now: Download the App

Ready to dive into a world of global content with local flavor? Download Daily8 app today from your preferred app store and start exploring.
app-storeplay-store