Given the way he has chewed through Jacinda Ardern's old policies, maybe we should instead call him the Wood Chipper: big, gnarly policy offcuts are fed in, and out comes a handy pile of pie-related photoshoots and small-target appeals to swing voters.

Judging by last Thursday's poverty statistics, however, Hipkins has a new problem from the past to test his well-honed political skills.

When Labour came to power, it made a big play about addressing child hardship.

It was, Ardern made clear, a moral stain on the country, as well as an appalling waste of potential.

Making herself child poverty reduction minister, Ardern set her government immensely demanding targets.

Ever since the Rogernomics reforms of the 1980s, and the cruel benefit cuts of the 1991 Mother of All Budgets, New Zealand has had some of the developed world's worst child poverty rates.

When Ardern came to power, the number of children living below the poverty line - often defined as half the typical household's income, because that's the point where paying the bills gets unmanageable - was 16.5%, or one in six.

By 2028, she wanted that down to just 5%, or one in 20.

This would represent an extraordinary accomplishment, slashing the amount of misery experienced by struggling families and taking the country from among the developed world's worst performers to among its best.

In the early years of her government, things went well.

The Families Package put $1 billion a year into poor households' pockets, through the Best Start payment, increases to Working for Families, and other policies.

The poverty rate dropped from 16.5% to around 13% in 2020, lifting 30,000 children above the line and into a better life.

Since then, though, progress has ground to a halt.

The child poverty rate, last Thursday's data showed, was about 12% in June last year.

On all measures, it was essentially flat between 2021 and 2022.

On the one hand, it is a testament to the government that, during a pandemic, it did not allow overall poverty rates to spike.

Some people may ask how the official figures can say as much, given that the media are full of stories of spiralling foodbank use and the catastrophe that is emergency motel housing.

But the two stories are not inconsistent.

Max Rashbrooke

The most vulnerable people have, during the pandemic, found things unbearably hard; their misery, the depth of their poverty, has clearly increased.

But at the same time, tens if not hundreds of thousands of families have benefited from Labour's ongoing minimum wage increases, tax-credit rises, and a $100-a-week boost to the core benefit since 2018.

That has helped lift, or at least sustain, their incomes, resulting in a flat overall child poverty rate.

Even that, though, poses real problems for Hipkins. Continue reading

• Max Rashbrooke is a senior associate at the Institute for Governance and Policy Studies, Victoria University of Wellington-Te Herenga Waka.

Hipkins has plans to cut a 3000-strong waiting list of claimants of abuse in state care - such as children's homes - by making "rapid payments".

Survivors of abuse in religious and faith-based settings are not included.

Hipkins said the new scheme would cover both state and religious claimants, but faith-based institutions would for now provide their own claims and redress processes.

"While we are engaging with faith-based institutions, it is currently up to each of them to determine whether to introduce faster payment processes," he said.

"It's worth noting that faith-based institutions can often settle claims more quickly than these agencies."

Dave Mullin (pictured), who leads the Te Ropu Tautoko catholic church group dealing with the Commission and the Crown Response Unit, said they were closely studying the Cabinet paper that detailed Hipkins' announcement.

"We are seeking clarity from government officials on how and when matters of faith-based redress will be incorporated into this process, and we look forward to engaging in the work.

"Meanwhile, the church asks survivors who - due to serious ill-health or age - may not be able to engage with the proposed independent redress system, to approach the Church's National Office for Professional Standards" said Mullin.

However, some survivors say it would be better if the government got involved in the process.

In testimony given earlier in the year to the Royal Commission, a number of church organisations said they offered survivors an apology, an ex gratia payment based on the level of abuse, and the offer of counselling.

Testimony to the Royal Commission showed the response between various religious organisations inside the Catholic Church was not even.

Different church and faith-based groups, eg Anglican, Brethren, Catholic, Jehovah's Witnesses and the Salvation Army, also responded differently from each other.

Abuse survivor Steve Goodlass said the government had failed to honour the intent of the commission's interim payment recommendation.

"It's disturbing because the government has just redefined stuff in there and completely ostracised one group or has discriminated against faith-based survivors," he said.

"Even people in the state systems, they're getting shafted again. Why hold a commission when you're just going to exclude people and ignore key principles? It's just awful," he said.

Unhappy with how the Bishops National Office for Professional Standards (NOPS) has settled abuse cases, survivor group SNAP focussed solely on the Catholic Church's response saying it wants a more immediate reply from the Catholic Church.

It also wants the bishops to set up an independent committee with input from SNAP Aotearoa and its survivor members.

When NOPS was established, it was a body of "second instance", a place where survivors could appeal if they thought a Catholic Church body had not properly handled their case.

It was headed by retired Police Commissioner John Jamieson.

Some years later, under the leadership of former priest and social worker Mr Bill Kilgallon, NOPS became the body of "first instance" for most Catholic religious groups.

NOPS continues to operate as a place of first instance under the current director, former lawyer Virginia Noonan.

Sources

• RNZ
• Supplied

From December 3, people wanting to attend church services, gatherings, hospitality events, gyms and those wanting to avail themselves of close contact businesses will need the My Vaccine Pass to prove they have been double-vaccinated.

Those responsible for such occasions who fail to enforce vaccination requirements will face a fine of up to $15,000.

On Tuesday, Workplace Relations and Safety Minister Michael Wood announced the NZ Pass Verifier - an app that can be used on mobile devices to verify the holder of the My Vaccine Pass.

The NZ Pass Verifier is designed to enable churches and those organising gatherings and hospitality events to stop people who don't meet the vaccination requirements from entering high-risk situations and venues under the ‘traffic light' system.

However, leaders of church communities across the country are expressing concern and confusion about how to implement the My Vaccine Pass.

Nigel Cottle, a church leader and the general manager of Crave Café, told RNZ that he is nervous about implementing the new system. He says he is going to take it on himself to stand at the door to check My Vaccine passes.

"My hope is that people have a generosity to the staff because it's not their decision, but they are having to outwork the implications of the government policy which in general we are supportive of."

Cottle's concern is echoed by a number of Catholic clergy around the country. "We have greeters at the front door, not bouncers," a priest told CathNews.

"We understand the seriousness of the situation, but turning people away goes against the grain.

"We're in the business of welcoming people," he said.

He is a little critical of the recent bishops' statement that some see creating different categories of Mass-goers.

Another who is supportive of the My Vaccine passport told CathNews he thinks it is important that the Church changes its language and understanding about masses for the vaccinated and un-vaccinated.

"It's important the Church places the emphasis on people gathering, of people congregating, rather than having masses for the vaccinated and un-vaccinated", he said.

"It's also not just about Mass", he said. "Christmas is coming, traditionally a time for people to go to confession. I'm not sure how social distancing is going to work inside the confessional.

"People normally speak quietly during confession - I don't know how speaking quietly and face masks will go.

"We don't want everyone to hear," he said with a grin.

Another priest told CathNews that he is yet to hear from his diocese about what to do when an unvaccinated person without a My Vaccine Pass wants to join the vaccinated congregation for Mass.

"There's nothing. Policy is fine, but it needs to be supported. If you will the ends, you will the means.

"What do we do if an unvaccinated person insists on joining the congregation?

"We don't want disagreements at the door of the church, we don't want to be the State's police.

"What do we do?", he asked.

One priest told CathNews that ultimately if a non-vaccinated person insisted on joining the vaccinated group he would consider not proceeding with the Mass.

"This virus doesn't care if people are at Mass or not. It loves groups of people. With a big congregation we've got the safety of the whole congregation to consider," he said.

The priest said he was earlier in conversation with a parishioner who observed that scanning both the Covid sign and then having to have her My Vaccine Pass scanned is going to take a bit longer to get into Church.

"Hope you have lots of Covid signs and lots of people scanning, and it's not raining," she told her parish priest.

The priest said his parishioner is picking there is going to be chaos.

"Hardly a vote of confidence," he said.

The experience of Church ministers is being echoed by Francis Tipene of Tipene Funerals.

He's questioning whether the My Vaccine Pass and traffic light system will make things easier for grieving whanau or more difficult.

Covid has meant significant change for tangi - from storing tupapaku for weeks on end in the hopes of alert level shifts to allow for a tangi to having whaikorero on Zoom. Many have found this very difficult.

Tipene says navigating through the policy changes has not only been tough on them but on the people they serve.

The church ministers' confusion is not helped by the Prime Minister Jacinda Ardern and Covid-19 Response Minister Chris Hipkins both saying venue organisers requiring Covid-19 vaccination passes will be able to check them visually instead of using an official app if they wish to, but the Ministry of Health disagreeing saying that vaccination passes would need to be scanned to allow entry.

"Visually checking passes isn't enough to allow entry. Scanning someone's pass proves that it is authentic, valid and has not expired," said the Ministry of Health on its website.

However, on Wednesday Adern contradicted the Ministry of Health.

"You can sight, of course, someone's vaccine pass. If you have any concerns, you can ask for verifying ID if you would like," she said.

"[The app is] a handy tool to use because it gives you confidence that the pass you're being shown is indeed a valid pass, but it's not a requirement," she said.

On Wednesday night, the Government passed 'under urgency' legislation that seriously curbs the freedoms of unvaccinated people.

The legislation was passed without the usual parliamentary scrutiny, even drawing criticism from the government's Speaker, Trevor Mallard.

Sources

• Supplied
• Stuff
• RNZ
• Stuff
• RNZ
• NZ Herald
• Stuff
• Stuff
• Stuff

Churches no longer have to police and enforce the 'sign-in' law.

If someone refuses to scan in, there is no expectation or requirement for the business or location to force a customer or visitor to do so or provide their details for contact tracing purposes, a spokesperson for the Department of the Prime Minister and Cabinet told RNZ.

"Businesses and locations are also not required or expected to turn people away who may refuse to make a record of their visit."

If people refuse to scan in, there won't be any punishment meted out to the church or church event manager.

"The person in charge ... must legally make sure they have safe and secure systems and processes in place so that everyone working on or visiting their premises can scan in or provide their details in an electronic or paper-based manual process, no matter how long they are there for.

"This includes workers, contractors, customers, and volunteers.

On Sunday 23 August the Government announced that Churches were among the places new Covid sign-in regulations would apply to.

Covid Response Minister Chris Hipkins said there will be a fine for businesses and other organisations - like churches - for failing to keep contact tracing records.

However, despite the late August announcement, on Tuesday 7 September the government conceded nobody can actually force another to sign in.

The regulation now says businesses and organisations such as churches that are open must have more than one system and process in place to ensure, especially for people who are not able to scan QR codes, and as far as is reasonably practicable, that everyone aged 12 years or older who enters their church or church associated premise scans in.

Systems that churches can use for keeping a record of staff and visitors can include:

• asking people to scan in using the NZ COVID Tracer app
• recording staff and visitor details manually
• providing paper forms for a member of staff or visitor to fill in with their details and place in a collection box
• using existing record-keeping systems, such as swipe-card access or appointment bookings.

Even before the rule change that came into effect at midnight on Tuesday this week, people were already flouting contact tracing systems by signing with fake names and numbers.

The new rules won't be able to stop such practices.

RNZ says in closed forums it has gained access to, people have discussed how to avoid the QR scanning rules.

Some say they have been using fake names and phone numbers.

They have vowed to continue to make up information if scanning is made mandatory.

"If individuals choose to provide false contact information, they are directly jeopardising the ability for contact tracing to occur quickly and accurately. This could put their health and the health of others at risk," the government spokesperson says.

"We ask that everyone do their bit ...

"Contact tracing is one of the strongest tools we have to stop the spread of Covid-19, minimise lockdowns and keep friends and whanau safe."

Although Police are able to monitor groups on social media, like the ones RNZ has gained access to, they remained closed-lipped about monitoring Covid-19 issues.

A police spokesperson did say providing false information to a medical officer of health could be an offence that may lead to a prosecution. Writing false details in a contact tracing book does not reach that level, the spokesperson added.

Ministry of Health officials have other means to try and track contacts if false information is registered, but it is much harder and takes far longer.

Sources

• CathNews
• RNZ
• NZ Government
• Image: RNZ

The Minister for State Services, Chris Hipkins, said setting out the principles was an important step in rebuilding trust between the government and those abused while in state care.

The six principles are:

• Manaakitanga - treating people with humanity, compassion, fairness, respect and responsible caring that upholds the mana of those involved;
• Openness - being honest and sincere, being open to receiving new ideas and willing to consider how we do things currently, and how we have done things in the past;
• Transparency - sharing information, including the reasons behind all actions;
• Learning - active listening and learning from the Royal Commission and survivors, and using that information to change and improve systems;
• Being joined up - agencies work together closely to make sure activities are aligned, engagement with the Royal Commission is coordinated and the resulting actions are collectively owned;
• Meeting our obligations under Te Tiriti o Waitangi - honouring the Treaty, its principles, meeting our obligations and building a stronger Maori-Crown relationship through the way we operate and behave.

Hipkins said that if the Royal Commission made recommendations as it identifies trends and issues over the next four years, he expects government agencies to start responding to those recommendations as they are made.

"It is thought that at least half of children in state care were Maori," he said.

"It is vital that their experiences are recognised and respected by Crown agencies."

Hipkins said his expectation was that the principles-based cross-agency approach will help enable this.

He said the concerns of Pacific people and people with disabilities also needed to be addressed.

The Royal Commission will present an interim report in December 2020 and its final report by January 2023.

Source

• radionz.co.nz
• abuseinstatecare.royalcommission.govt.nz
• beehive.govt.nz
• Image: abuseinstatecare.royalcommission.govt