Te kaupapa

Ranui Baptist Community Care



We help families through their current situation towards independence and improved wellbeing.


We all have a heart for our community. We are here to help make your lives easier and have fun along the way. 


To help people reach their potential and be a positive influence in their community.

Food Bank
Emergency Housing - Maria Shannon and Graham Davis

Our Focus

Providing support and services to the Ranui Community, where significant numbers of youth, solo parent households and low-income families experience the harmful effects of poverty and isolation daily.

Our community services help families through their current situation towards independence and improved wellbeing. Our method is to address immediate need and follow through with the education, support and referrals that encourage independence.

The focus for our community groups is to give all who participate a feeling of connectedness and acceptance.

Our groups and services are delivered by caring staff and volunteers.

Reference Details
Ranui Baptist Community Care is a limited liability charitable trust that was incorporated in 1998, under the provisions of the Charitable Trusts Act 1957.
Ministry of Commerce Certificate of Incorporation: AK/916124.
Charities Commission Registration: CC30370.
Ranui Baptist Community Care is GST registered.
Ranui Baptist Community Care is Oranga Tamariki approved.

Last year we provided

food parcels

1675 food parcels through the food bank to those who were hungry.

transitional housing

Traditional housing to 38 families struggling to put a roof over their head.

Affordable clothing

Affordable clothing to those who would otherwise struggle to get clothes through the Second Chance Op-shop.

Budget Advice

Budgeting and Financial Capability mentoring to 408 people in 846 client sessions to those in often dire financial situations

Community connection

Community Support work, the Friendship Club, Mainly Music and Toy-lending for those looking for solutions to some of life’s difficulties or a place to connect with others.

Volunteer hours

6800 Volunteer Community Support hours

Our People

Our experienced people can help you make a difference in your life

Board of Trustees

Board of Trustees

Ranui Baptist Community Care Trust Staff

Trust Manager

Trust Manager

Elesha Thomas

Finance Manager

Finance Manager

Robert Murray

Transitional Housing

Transitional Housing

Monte Payne – Tenancy Manager

Transitional Housing

Transitional Housing

Charlene Pehi – Housing Navigator

Budget Service Staff

Budget Service Staff

Graeme Stewart – Budgeting Service Co-ordinator
Glenn Harris – Budgeting Service Administrator

Financial Mentor (In training) & Sonshine Club Coordinator

Financial Mentor (In training) & Sonshine Club Coordinator

Tino Segi

Chairman Rob Kidd

Chairman’s Message

Ranui Baptist Community Care has been operating and working with people in the greater Ranui area for over 20 years.

We care about people and desire to see individuals, family and whanau improve on their opportunities in life. 

Four key areas that we deliver services in are:

  • Providing food parcels through our food bank service
  • Providing transitional & emergency housing for people moving towards more permanent accommodation
  • Running an op shop and garage sale with affordable clothing
  • Providing a budgeting service which helps people achieve a better financial position in life

In addition to these, we have a community support worker who regularly meets with and helps people in the community, a friendship club for the elderly and run programmes for children and their families such as Mainly Music, Toy Lending and Playgroup.

We also work in conjunction with a number of other community service providers such as the Women’s Centre in Waitakere, Ranui Accord, Steps Forward and the Helensville/Waimauku Family Budgeting Service. 

If we can help you in any way please phone, email or drop in. Our friendly staff would love to hear from you.

Our Mission Statement

To help people reach their potential and be a positive influence in their community.

Goals of the trust


To provide the leadership, direction and resources required to meet the social, emotional, physical, spiritual and educational needs of the people in the local community.


To deliver services, programmes and facilities to provide appropriate community social services.


To alleviate the difficulties of those experiencing hardship of whatever kind, including financial hardship and to bring relief through whatever means are available.


To initiate, establish and administer community and social services for people of all ages who for any reason are in need of care, counselling or assistance.

Te Tiriti O Waitangi

Ranui Baptist Community Care recognises and honours the principles of Te Tiriti O Waitangi and its Crown Version, and aims to operate alongside the partnership created by the Treaty.

The following Opinion essay discusses controversial issues associated with Te Tiriti O Waitangi. This essay does not necessarily reflect Ranui Baptist Community Care policy. However it is included here to raise awareness and promote discussion about the condition of Maori, contributory factors and Government policy.
Relevance today of The Treaty of Waitangi’s New Zealand’s Founding Document
The Treaty of Waitangi, in my opinion, has unique relevance in New Zealand’s political and legal history as a significant attempt at formalising relationship between the British Crown and all Maori Chiefs, Tribes and their families. While I consider the Treaty document was inadequately translated and poorly delivered across cultural divides, nevertheless, today, with the benefit of hindsight and with advances in educated understanding of the historical drivers and intent that forged the Treaty, I believe it provides a foundation for addressing inequalities and injustices today and a template for future development of multi-cultural New Zealand.

The all-inclusive intent of the Treaty is evident in both the Preamble and in The First Article where Maori parties to the agreement included both Chiefs of the Confederation of the United Tribes of New Zealand and also independent Chiefs who had not become members of the Confederation. The Preamble further defines intended beneficiaries of laws contained in the treaty as including “the native population” and Queen Victoria’s “subjects”. Quite apart from the power balance ratio of the population, the intention was certainly to protect all inhabitants of New Zealand from “the evil consequences” of lawlessness that was already occurring and also to “to protect their just rights and property and to secure to them the enjoyment of peace, good order and citizenship”.

Discrepancies between the English and Maori language versions of the Treaty Document were considerable. Article 1 in the Maori version gave the Queen governance (te kawanatanga katoa) over the land, whereas in the English version, the chiefs gave the Queen “all the rights and powers of sovereignty. Article 2 in the Maori version guaranteed chieftainship over land, property and treasures, whereas the English version guaranteed “exclusive and undisturbed possession of lands and estates, forests, fisheries and other properties. These differences in understanding were I believe countered to some extent during discussions at the time and Maori understood the effects of ceding sovereignty in return for protection from harm that they were suffering from immigrants.

Setting aside their different concepts of land ownership and the injustices that later occurred, the aspirations of Maori and Pakeha in signing the Treaty were, in my opinion, similar. Both wanted to see an end to lawlessness and both, I consider, were aware that this was an international treaty that ceded sovereignty of one nation to another and conferred citizenship on the indigenous population (unlike the American Indians who had to apply for American Citizenship individually). Britain had recently abolished slavery and the honourable aspiration was that New Zealand would be a new type of colony where the immigrants and Maori would co-exist and intermarry. The violations of the Treaty by successive New Zealand Governments have caused damage to Maori that has only recently started to be addressed with compensation claims. This legal process is a first step towards formulating a new future for New Zealand. I believe the principles of the Treaty are as relevant now as they were in 1840 and that the change in balance of power is irrelevant because the Treaty was between two nations rather than between populations of immigrants and indigenous people.

New Zealand has a founding document that can be applied to all citizens. The original document, despite inadequacies in delivery, contains principles that are equally applicable today as they were at the signing. These principles recognise the dignity of Maori as the indigenous race occupying New Zealand in 1840 and with today’s better understanding of Maori language and culture, there is a possibility, I believe, of continuing to address treaty claims and beyond that of bringing healing and a positive future for Maori and all New Zealanders. Whanau Ora in my opinion embodies the essence of life after Treaty Settlement where, the Government, having commenced legal restitution, is now providing a process that across generations, has potential to restore to Maori their mana and family structure that was diarised by Captain James Cook (Encyclopaedia Britannica), but was destroyed by colonisation and urbanisation.

Graeme Stewart

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