Ranui Baptist Community Care
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.
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
Our experienced people can help you make a difference in your life
Board of Trustees
Ranui Baptist Community Care Trust Staff
Transitional & Emergency Housing
Edward Vahaakolo – Tenancy Manager
Transitional & Emergency Housing
Renée Yearsley – Housing Navigator
Budget Service Staff
Graeme Stewart – Budgeting Service Co-ordinator
Glenn Harris – Budgeting Service Administrator
Financial Mentor (In training) & Sonshine Club Coordinator
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
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.
Relevance today of The Treaty of Waitangi’s New Zealand’s Founding Document
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.