delivered based upon Maori conceptual frameworks. A qualitative methodology wasemployed, involving interviews with staff, key informants and participants <strong>of</strong> theprogrammes. Seven objectives guided information gathering: describing the philosophy andcontent underpinning the programme; evaluating how the programme meets the goals <strong>of</strong> TheDomestic Violence (Programmes) Regulations; examining the implementation and delivery<strong>of</strong> each programme; identifying positive and negative outcomes on participants; investigatingpossible barriers to attendance; determining if the needs <strong>of</strong> Maori participants are met; andascertaining which components <strong>of</strong> each programme constitute ‘best practice’ to inform otherprogrammes <strong>of</strong> this kind. The report discusses the findings <strong>of</strong> each <strong>of</strong> the aforementionedobjectives for both programmes. Overall, the authors found programmes utilising Maoritraditions and principles to be effective when working with Maori domestic <strong>violence</strong> victims.Crawford, C. (1999). The overlap between domestic <strong>violence</strong> and child abuse: A review <strong>of</strong> some <strong>of</strong>the literature and some suggestions for a future collaborative approach. In Children’s IssuesCentre (Ed.), (n.d.), Family Collection. Dunedin, New Zealand: University <strong>of</strong> Otago,Children’s Issues Centre.See: www.nzfvc.org.nz/12207.pubTopic Areas: Intimate partner abuse, Child abuse and neglect, Women, Children as victims,Policy, Communities, Social services, Prevention/intervention/treatment, IntersectoralcollaborationAbstract: This essay is a literature review followed by a recommendation for collaborationbetween domestic <strong>violence</strong> <strong>research</strong>ers and child abuse <strong>research</strong>ers. The author discusses thedifferent perspectives on domestic <strong>violence</strong> and the debates between them, and links domestic<strong>violence</strong> and child abuse. She maintains that <strong>research</strong>ers in the two areas rarely everincorporate each other’s work, but argues it would be more effective and relevant to combinethe two in a community-wide effort to eradicate both domestic <strong>violence</strong> and child abuse. Thecollaborative approach is recommended for intervention, training, detection and <strong>research</strong>.Crawford, J. (Ed.). (1996). Human sexuality: Christian perspectives: 1994 Selwyn Lectures.Auckland, New Zealand: College <strong>of</strong> Saint John the Evangelist.See: www.nzfvc.org.nz/13225.pubTopic Areas: Intimate partner abuse, Sexual abuse, Sexual assault/rape, Families, Women,Children, Maori, Cultural factors, Gender, Religion/spirituality, Demographics/statisticsAbstract: This book is a collection <strong>of</strong> four lecture papers with the theme <strong>of</strong> Christianperspectives on human sexuality. Two <strong>of</strong> the four papers relate to <strong>family</strong> <strong>violence</strong>. MuruWalters, the author <strong>of</strong> "Kahui Tane: An Experience <strong>of</strong> Tane Sexuality" discusses issues <strong>of</strong>tane or male sexuality, Maori culture, abuse <strong>of</strong> women, and mana. This paper is primarilywritten from a Christian perspective. The author refers to historical understandings <strong>of</strong> malesexuality, and links these with current understandings and the behaviour <strong>of</strong> some Maori men.The connection to tane sexuality, violent crime, and abuse especially against women isexplored. The paper emphasises the importance <strong>of</strong> power and domination in tane culture, andhow this can become destructive. The relationship between Maori gangs and women, and therelationship between men, women and the land are also discussed. The author then ties thediscussion in with biblical messages. The paper includes a proactive response by AnglicanMaori to tane issues. A ‘<strong>new</strong> vision’ to help break down tane issues is also explored.In "‘Women, Why Are You Weeping?’: Gender Violence in the Family", Janet Crawforddirectly confronts the issue <strong>of</strong> male perpetrated <strong>violence</strong> against women or gender <strong>violence</strong> inintimate partner relationships. Findings from the Roper Report (1987) are drawn on to38
emphasise that gender <strong>violence</strong> is prevalent throughout society. The private nature <strong>of</strong> gender<strong>violence</strong> is also explored. Numerous forms <strong>of</strong> male <strong>violence</strong> against women and some reasonswhy women stay in violent relationships are listed. This paper also investigates why menabuse women. From an historical perspective the author discusses the lack <strong>of</strong> support by theChurch on this issue, and its responsibility and increased proactivity today. Furthermore,there is an historical overview <strong>of</strong> women’s subordination to men. This supports the author’sdiscussion on the connection between Christian teaching and <strong>family</strong> <strong>violence</strong>.Crawshaw, V., & O’Dwyer, M. (2004). Without notice applications - judicial thinking revisited.Wellington, New Zealand: New Zealand Law Society.See: www.nzfvc.org.nz/13112.pubTopic Areas: Intimate partner abuse, Physical abuse, Psychological/emotional abuse, Sexualabuse, Families, Women, Children, Justice, Protection orders, Care and contact, Legislation,Prevention/intervention/treatmentAbstract: This report stems from a New Zealand Law Society seminar examining withoutnotice applications in domestic <strong>violence</strong> cases. The interaction between the DomesticViolence Act (1995) and the Guardianship Act (1968) is explored, as granting without noticeorders <strong>of</strong>ten affects parent and child relationships. The authors posit that the court systemmust weigh up protection with custody and access issues when deciding whether to grant awithout notice application. Family Court proceedings in domestic <strong>violence</strong> cases areexplored. The authors describe areas <strong>of</strong> ‘best practice’ for lawyers applying for protectionorders on behalf <strong>of</strong> their clients. Procedures when acting as counsel for child are discussed,such as investigating care arrangements and the suitability <strong>of</strong> the non-custodial parent.Examples <strong>of</strong> legal cases are provided throughout to illustrate the issues raised in this report.The authors describe types <strong>of</strong> programmes available for domestic <strong>violence</strong> victims, providedin accordance with the Domestic Violence Act.Cribb, J. (1997). ‘Being bashed is just something I have to accept’: Western Samoan women’sattitudes towards domestic <strong>violence</strong> in Christchurch. Social Policy Journal <strong>of</strong> New Zealand,(9), 164-170.See: www.nzfvc.org.nz/12963.pubTopic Areas: Intimate partner abuse, Women, Pacific peoples, Cultural factors, Policy,Religion/spiritualityAbstract: This article examines some Western Samoan women’s beliefs surroundingdomestic <strong>violence</strong>. A sample <strong>of</strong> 30 Samoan women from the Christchurch area participated inthe study, and the data was obtained through the use <strong>of</strong> standardised interview procedures.From this information, the women were categorised <strong>into</strong> either ‘acceptors’ or ‘non-acceptors’<strong>of</strong> domestic <strong>violence</strong>. The findings from the study show that two-thirds <strong>of</strong> the womenbelieved domestic <strong>violence</strong> was unacceptable; the women in this group were mainly under 40years old, and immersed in New Zealand western culture. The remaining one-third <strong>of</strong> womenwere accepting <strong>of</strong> domestic <strong>violence</strong>; this group <strong>of</strong> women were generally over the age <strong>of</strong> 40,brought up in Samoa, and therefore more connected with traditional Samoan customs. TheSamoan church operating in New Zealand is viewed as replacing the traditional Samoanvillage structure, but not <strong>of</strong>fering the same level <strong>of</strong> support to women who have been abusedby their partner. The author discusses implications for policy, such as cultural barriers toaccessing social services, the need for strategies developed within the Samoan church, andmore support for extended families so that women do not have to remain trapped in nuclearfamilies where domestic <strong>violence</strong> is occurring.39
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