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Hi Neighbours — Get your Biggest Black Friday Deal at Beds4U!
If you’ve been thinking about upgrading your bed or mattress, this is the best week of the year to do it. With 31 Beds4U stores across New Zealand, you can easily test comfort, compare sizes, and find the perfect fit in person.
… View moreHi Neighbours — Get your Biggest Black Friday Deal at Beds4U!
If you’ve been thinking about upgrading your bed or mattress, this is the best week of the year to do it. With 31 Beds4U stores across New Zealand, you can easily test comfort, compare sizes, and find the perfect fit in person.
🛏️ Huge Black Friday Savings
Enjoy up to 70% OFF on NZ-made beds and leading brands like Tempur, Sealy, and Slumberzone - all available in-store.
🎉 Black Friday Deals You’ll Love
Here’s what you can get this week only:
FREE Premium Pillows with selected beds
FREE Delivery on eligible purchases
FREE Size Upgrade on selected Slumberzone beds
Lowest Price Guarantee on Sealy Posturepedic
Exclusive Black Friday Combo Deals on top mattresses and bases
Whether you’re looking for better support, a size upgrade, or simply a more comfortable night’s sleep, our team is here to help.
Collection of various craft bits.
All for one price - all sold together.
Material pieces, including Thomas, & Winnie the Pooh.
Stuffing (in the grey bag)
Padding
Pipes
Quilt basting spray.
… View moreCollection of various craft bits.
All for one price - all sold together.
Material pieces, including Thomas, & Winnie the Pooh.
Stuffing (in the grey bag)
Padding
Pipes
Quilt basting spray.
Collection is from Herd Rd, Hillsborough
Paint it Orange - Arthritis - 1st - 29th November 2025
Paint it orange with Resene for Arthritis NZ!
Buy any orange Resene testpot 60 ml at your local Resene owned ColorShop in November and Resene will donate $1 to Arthritis NZ!
The more orange testpots you buy, the more will be donated.
Grasses are approx 80cm high, Flax bushes approx 1m, bronze colour, Money tree succulent 1m X 80cm.
Black Friday Sale - 50% off everything from our sale table.
We have a new selection of books on the shelves.
Pop in and grab a bargain.
See you soon
… View moreBlack Friday Sale - 50% off everything from our sale table.
We have a new selection of books on the shelves.
Pop in and grab a bargain.
See you soon
Red Cross Onehunga
200 Onehunga Mall
Auckland
📞 09-622-1565
Mon to sat 9am to 5pm
Sun 10am to 5pm
Offered for sale in immaculate condition comes with gas bottle and all the gadgets $350 - OnO Summer is here needs good home . Ph 0211084660
Tony and June feel like the luckiest people living in a Ryman village.
The couple have lived in their large, sunny serviced apartment for four years now and still can’t quite believe what a good score it was.
“It was the best thing we’ve done,” says June. “It’s north facing, so it… View moreTony and June feel like the luckiest people living in a Ryman village.
The couple have lived in their large, sunny serviced apartment for four years now and still can’t quite believe what a good score it was.
“It was the best thing we’ve done,” says June. “It’s north facing, so it gets lots of light, and it’s a good size, so I’ve got room for my card-making supplies.”
Click below to read their full story.
From 24 November to 9 December, stop/go traffic management will be in place on SH2 between Irish Road and Steen Road on multiple nights between 9pm and 5am(Sundays to Thursdays).
During the day, all lanes will be open, but speed restrictions will apply to allow the chipseal to set and to protect… View moreFrom 24 November to 9 December, stop/go traffic management will be in place on SH2 between Irish Road and Steen Road on multiple nights between 9pm and 5am(Sundays to Thursdays).
During the day, all lanes will be open, but speed restrictions will apply to allow the chipseal to set and to protect vehicles travelling over the newly laid surface.
There may be delays to your journey when travelling through the area. Click to find out more.
💸💸💸 Before you get caught, test your scam knowledge with Netsafe’s fun new Scam Spotting Quiz or try our online module for even more skill-building.
Less than a month until school holidays.
Book your child's spot in an amazing holiday programme full of festive fun before Christmas✨🎄 at an OSCAR accredited venue👧
bit.ly...
Monday 15 December - Friday 19 December
To begin with, in today’s employment landscape, a growing number of individuals who have worked tirelessly to obtain academic qualifications are beginning to question the true value of their efforts. Thus, this concern is not born out of entitlement but from a deep sense of disillusionment, as … View moreTo begin with, in today’s employment landscape, a growing number of individuals who have worked tirelessly to obtain academic qualifications are beginning to question the true value of their efforts. Thus, this concern is not born out of entitlement but from a deep sense of disillusionment, as many find themselves overlooked in favour of those without formal qualifications but with extensive on-the-job experience. Indeed, this unsettling reality calls for serious reflection on current employment practices and raises a vital question: “What, then, is the point of striving so hard for a qualification when experience seems to outweigh education?”
First and foremost, the notion that a qualification guarantees employment has become a distant myth. Notably, employers increasingly prefer those trained within the workplace, citing adaptability and immediate productivity. Yet, this preference leaves behind those who have invested years in higher education, often at significant financial and emotional cost. Besides, such a shift discourages future generations from pursuing tertiary education, as formal learning is valued less than informal experience.
In essence, this mindset diminishes the inherent value of education and undermines the belief that knowledge and practice can coexist. Moreso, the issue is not which is superior, education or experience, but whether society has lost its balance in honouring both. Thereafter, qualifications should never be dismissed as mere credentials but recognised as testaments of perseverance, discipline, and critical thought.
Correspondingly, the human cost of this imbalance is severe. Herein, many graduates find themselves unemployed or underemployed, their confidence eroded by repeated rejections and systemic bias against practical workers. The root issue is not one of ability but of recognition, the inability of current employment systems to appreciate academic accomplishment as an asset. As a result, society risks valuing expedience over excellence.
Therein lies the emotional toll on those who have studied diligently. Behind every qualification lies sacrifice, long nights, and the desire to contribute meaningfully to society. Whereas such effort is disregarded, it sends a message that formal education no longer matters. This, in turn, undermines both individual motivation and the moral fabric of a nation that once prized wisdom, equity, and innovation.
Reflectively, the divide between qualification and experience ought to be seen as complementary, not competitive. On the other hand, tertiary institutions and industries must cultivate pathways that connect theory and practice, whilst apprenticeships, graduate programmes, and internships should function as genuine bridges between learning and doing rather than as symbolic gestures.
Consequently, policymakers and employers must reform recruitment strategies. It is vitally crucial for us to value education, not the rejection of experience; it is an acknowledgement that scholarship fosters ethical awareness, innovation, and depth of understanding. Henceforth, workplaces that blend graduates with seasoned practitioners achieve lasting creativity and resilience.
Undoubtedly, when academic achievement is dismissed, the repercussions are far-reaching. It implies that effort and perseverance lose meaning, and students are disheartened from pursuing excellence. Notwithstanding, the widening divide between those who can afford unpaid experience and those who cannot fosters inequity and restricts social mobility.
Consecutively, this issue becomes particularly evident after secondary education. Subsequently, many young people enter tertiary study believing it will secure meaningful work, only to face disappointment upon graduation. Meanwhile, others who bypass formal education and train on the job progress swiftly. Even so, those with practical skills should be encouraged to pursue tertiary recognition, for experience alone must be complemented by academic grounding. At such moments, I often find myself deeply contemplating the point of having such qualifications when employers undervalue individuals who have laboured faithfully. Alongside this ongoing neglect breeds emotional fatigue and spiritual questioning, not of one’s calling, but of a society that fails to honour discipline and integrity. Truly, it feels unjust when knowledge and perseverance go unnoticed while others rise with ease through circumstance.
Equally important, my ICT qualification required an 80% pass mark in each paper, demanding precision, discipline, and perseverance. Most importantly, it is distressing to see those without such credentials gaining entry-level employment while those academically equipped for practice remain sidelined. Thereupon, stigma suggesting that qualifications are redundant is deeply misguided, and the growing culture of paper-chasing, where learning is dismissed rather than valued, erodes workplace morale, thereby clearly diminishing the noble intent of education to empower rather than demean. It is also crucial to stop pressuring individuals to pursue higher qualifications when they are not ready, as this disregards well-being and purpose. Hereafter, are we undermining those who have worked hard for their tertiary qualifications and apprenticeships, both certified and deserving, in favour of those lacking either distinction?
Not least, recent developments expose the fragility of professional recognition. The liquidation of ITPNZ, an organisation that for decades certified IT specialists and assessed overseas credentials, illustrates that even respected institutions can falter. Following unrecoverable debts and the loss of its accreditation licence, ITPNZ entered liquidation, leaving many professionals and students in limbo. Both the NZ Herald report and the ITPNZ official closure notice4 confirm that this outcome stemmed from ongoing financial challenges. Evidently, a recent article published on ITPNZ’s full paid membership page has confirmed the details of its closure and liquidation. It is therefore imperative to restore the honour and credibility once attached to tertiary qualifications, ensuring that those who earned them through rigour and sacrifice receive the recognition they deserve.
By comparison, in earlier decades, the pursuit of a tertiary qualification was revered as a mark of intellect and perseverance. Nations such as Singapore exemplified this ideal, where entry into the former University of Singapore, now the National University of Singapore (NUS), was reserved for individuals of exceptional diligence and ability. Remarkably, NUS continues to rank among the top twenty-five universities worldwide, reflecting its enduring prestige and influence. Singapore’s Ministry of Education continues to produce exemplary government scholars, with educators trained across multiple disciplines, often required to complete double majors and minors. Such achievement symbolised not only knowledge but moral integrity and scholarly discipline. Graduates from these tertiary institutions were held in the highest esteem, their qualifications representing the collective advancement of their nation. In the olden era, education, rightly esteemed, cultivates reverence and moral strength; virtues our modern world must urgently reclaim.
What’s more, have we also forgotten our public servants who labour faithfully for the nation’s well-being? In that light, many have studied hard to earn the credentials that enable them to serve with competence and humility. On the contrary, increasing disrespect and public slander have driven many to resign, eroding morale and damaging mental health. Hereby, society must rediscover compassion and gratitude toward those who sustain essential services. In doing so, churches and communities must also recognise the emotional strain borne by these individuals, some of whom have been laid off or taken settlements under New Zealand’s employment legislation. Not only that, empathy mirrors the heart of Christ and restores dignity to those who serve quietly and faithfully.
Henceforward, unequivocally stated that cheating within academia is neither acceptable nor ethical. It is vitally crucial that all tertiary institutions act decisively, prosecuting where necessary, against dishonest conduct such as providing or receiving unauthorised assistance during quizzes, including the sharing of answers or copying another student’s responses, which constitutes cheating. Primarily, academic leaders must ensure that integrity is upheld at all times and that honest students are not unfairly reprimanded for the misconduct of others. It is equally concerning when disruptive students disturb learning environments while those genuinely affected are wrongly penalised, undermining academic integrity, which is the cornerstone of trust and excellence. Without it, qualifications lose all meaning, and every learner must pursue knowledge with honesty, discipline, and respect for truth, for integrity in study reflects integrity in life.
In accordance, such realities compel us to reconsider how society values education itself. If tertiary institutions can collapse, and qualified individuals remain underappreciated. In that case, the meaning of qualification must be redefined, not as an economic tool but as a symbol of moral endurance and a lifelong pursuit of wisdom.
In light of the above, we must restore equilibrium between learning and practice so that neither is elevated at the other’s expense. A truly educated society values every contributor, both the scholar and the skilled worker, and provides room for each to thrive with dignity and purpose.
Consequently, let us move forward with renewed conviction, ensuring that education and employment work hand in hand to cultivate a fair, inclusive, and flourishing society. On that note, every qualification, like every act of labour, bears significance, for both reflect human perseverance and the pursuit of excellence in service to others.
In reflection, Proverbs 22:29 reminds us that those who are skilled in their work will stand before kings, not before obscure individuals, and as Colossians 3:23 calls us to labour wholeheartedly, as unto the Lord, not for human praise. Nevertheless, both skill and diligence, whether through study or experience, are gifts from God entrusted for the betterment of others. Finally, let us uphold integrity in every task, honour learning in all its forms, and remember that our labour, grounded in faith and humility, is never in vain before the eyes of God.
Ultimately, are we, as a society, truly honouring those who labour faithfully, study diligently, and serve selflessly, or have we allowed complacency to erode the respect that once defined our shared humanity?
In light of the above, you can refer to the full written article published on Substack: substack.com....
In today’s Christian church space, we face a crucial imperative in addressing the Treaty of Waitangi, focusing on vital areas such as reconciliation, ethics, professionalism, and discrimination, as well as how the church can engage with this vital document to foster clarity, justice, and unity … View moreIn today’s Christian church space, we face a crucial imperative in addressing the Treaty of Waitangi, focusing on vital areas such as reconciliation, ethics, professionalism, and discrimination, as well as how the church can engage with this vital document to foster clarity, justice, and unity within Aotearoa.
As many of us are aware, on an annual basis, on 6th February, New Zealand pauses to remember the significant event in its history that remains contentious today. In 1840, the Treaty of Waitangi was signed on the front lawn of British missionary James Busby’s home at Waitangi. The Treaty, known to the Māori as Te Tiriti o Waitangi, was signed by a Crown representative and over 500 chiefs, signalling the arrival of British rule in New Zealand. It was translated and presented to the Māori chiefs by Reverend Henry Williams, with the help of his son, Edward. At the same time, discrepancies arose between the English and Māori versions, with only thirty-nine chiefs signing the English version, fuelling differences in expectations regarding power and rights.
First and foremost, the English version of the Treaty granted New Zealand’s sovereignty to Britain, which in turn granted the Crown the exclusive right to purchase Māori lands, ensuring that Māori retained full ownership of their lands and possessions, alongside the rights and privileges of British subjects and Crown protection. Conversely, the Māori version conveyed different meanings, leading to misunderstandings regarding governance, land rights, and equality. Prior to 1840, Britain had not officially claimed New Zealand, and issues regarding land purchases became apparent upon Hobson’s arrival. Despite efforts to negotiate with the Confederation of Chiefs, challenges emerged due to conflicting interpretations of independence and sovereignty.
Firstly, the ongoing reconciliation process concerning Te Tiriti o Waitangi remains crucial even centuries after its signing. Despite Māori exercising significant control over Aotearoa in 1840, their authority was later reduced to a mere four per cent of the land. Nonetheless, this loss of mana whenua has contributed to persistent tensions between Māori and Pākehā. Hence, the complex relationship is deeply rooted in colonial history, and today, it is further complicated by Pākehā attempts to redefine their identity and connection to the land, which inevitably affects their interactions with Māori communities.
Hereafter, the Christian public theology of social reconciliation provides a significant framework to address these issues. In accordance, this theological perspective emphasises forgiveness and reconciliation in Aotearoa and highlights the church’s historical commitment to peace. Back in the early nineteenth century, the church focused on Māori inter-tribal warfare and later addressed the consequences of colonialism. Historian Claudia Orange noted that the 1840 Treaty would not have been signed without missionary mediation. However, from the 1860s to the 1980s, the church remained largely silent on issues of colonisation, focusing instead on pastoral care for settlers.
During the 1980s, the church’s prophetic voice became more prominent, especially regarding race relations and the political and economic plight of Māori. Thus, Christians have traditionally promoted reconciliation solutions, advocating for justice, truth-telling, forgiveness, and repentance. Notably, reconciling Te Tiriti o Waitangi and the strained Māori–Pākehā relationship underscores the complexities of forgiveness and reconciliation in Aotearoa, as such developments underscore the necessity for ongoing dialogue, understanding, and action to address historical injustices and promote a more equitable society.
Secondly, it is crucial to delve into the three articles that define the Treaty’s meaning in the context of ethics and professionalism. The first article clearly outlines the authority governing New Zealand. In the Māori text, the British are granted kāwanatanga, a term with significant historical implications, while the English version asserts British sovereignty over the country. Moreover, the critical differences between the Māori and English versions in this article pertain to the translators facing a challenge with the term sovereignty, which does not exist in Māori. Since no single ruler governed the entire country, kāwanatanga was used instead. Besides rangatira, who held authority over smaller territories, Māori understood this term from the New Testament in the Bible, believing the Queen had governance power but not authority over their affairs, expecting protection in return.
The second article addresses Māori land rights and possessions. Similarly, the Māori text refers to rangatiratanga, promising Māori tribes authority over their possessions, whilst the English text ensures property and ownership rights under the Crown. Moreover, the Crown regulates land sales, holding the right of first purchase to ensure communities retain sufficient land for sustenance.
The third article pertains to equality, with the Crown vowing protection and full citizenship to all Māori. Consequently, the blunt disparities between the English and Māori texts in the first article convey divergent meanings. Thereafter, the Māori translation suggests that the British are granted kāwanatanga, the right of governance. In contrast, the English translation implies that the Māori surrendered sovereignty and absolute power to the British.
Thirdly, a paramount concern arises regarding discrimination linked to the Treaty, and we must refrain from any form of discrimination while striving to honour the Treaty with respect and integrity. On the other hand, we ought to strive to balance diversity in our Eldership, Ministry Leadership, and Pastoral Staff roles by including individuals from diverse abilities and minority ethnic groups, including Māori. Similarly, a vital question arises for us to consider: do we also value our public servants who are Christians, and if so, do we acknowledge that many of them suffer under the weight of hierarchical stress and the demands of leadership? In light of this, we are called not only to pray for them but also to stand in solidarity, recognising their struggles as part of our collective responsibility in promoting justice and compassion.
On that note, it is imperative to acknowledge and honour Te Reo Māori as one of the official languages of Aotearoa, whilst we should embrace Te Reo Māori as a cherished heritage, promoting its utilisation in our church services, such as using Te Reo Māori in our welcoming, sermons, worship, and karakia, since God created us differently and with various languages. Hence, in Aotearoa, we are a unique country with Te Reo Māori.
In Aotearoa, the Human Rights Commissioner integrates Te Tiriti into its work to achieve continuous improvement in human rights, creating a credible and effective organisation that makes Te Tiriti and human rights relevant and positively impacts individuals, whānau, and iwi. Most importantly, we should not discriminate against people of different abilities, cultures, or races, including our indigenous people of this land.
Whereas, we ought to implement courses such as Ethics and Professionalism in all qualifications offered by both secular and Christian tertiary institutions and make them compulsory. By contrast, my initial Information and Communication Technology qualification training at Manukau Institute of Technology required a minimum pass mark of 80%, where students needed to be fully competent and professional within their field before finding suitable employment, whilst people like myself find it incredibly discouraging that, despite such rigorous training, many who work hard to gain their qualifications are left struggling to find employment, which feels like being punished for their commitment and sacrifice. With that said, a strong plea must be made for all academia to ensure that every programme of study, within the current qualification framework, includes not only the understanding of their respective culture but also the code of ethics that governs their professional responsibilities as a compulsory component.
As per the New Zealand Baptist affirmation statements, it is emphasised on the vital importance of embracing diversity, for which we ought to be responsible and accountable. God has given us the task of exemplifying His eternal word, which shapes and strengthens us through Christ. Not only that, it is critical to educate against negative attitudes towards people with different abilities, particularly those with autism, which are often misrepresented in theological discussions and lead to a lack of empathy and discrimination. In saying that, such attitudes contradict the principles of the Treaty and the Human Rights Act, which must be recognised and respected. Moreso, we ought to value ethnic diversity as essential for fostering peace and unity within our church.
Ultimately, as a church whānau and faith community, there is a significant role in promoting understanding and advocacy of the Treaty, encouraging every Christian who serves as a leader or volunteer to register under the Baptist Leader’s Registration. As part of the Baptist Churches of New Zealand whānau, it is crucial to be aware of the vital Treaty statements that have been affirmed. Examples include recognising the Treaty’s impact on the relationship between Tāngata Whenua and other citizens, breaking barriers for Māori to respond to the gospel authentically, and fostering reconciliation and development between Tāngata Whenua and Pākehā, as echoed in Ephesians 2:19. Conversely, it encourages churches to engage with Māori communities, promote Treaty understanding and pre–1840 history, and advocate for Treaty honour by the government, where implementing the Treaty affirmation statements is vital to ensure accountability, responsibility, and adherence to the Treaty within our church roles at our Baptist Churches.
In light of the above, it is vital to commit wholeheartedly to our mission by educating our church whānau and community regarding reconciliation, learning to act ethically and professionally while adhering to the Treaty within our church space, where we ought to leave behind the stigma of the past and focus on Isaiah 43:19–21, as discussed by Matt Renata at the 2022 Baptist Hui, where he emphasised reflecting on our story and its significance for the future of the Baptist movement in Aotearoa, highlighting the ongoing presence of the Holy Spirit among Māori. On the other hand, we must also learn from past injustices towards Māori, which deprived them of identity and community, exposing a gap in all churches and to be thankful to God, Māori, and Pākehā Christians for spreading the gospel and Jesus Christ’s teachings across our nation.
In conclusion, Romans 13:1–7 urges us to submit to governing authorities, as all authority is from God, emphasising respect out of fear of punishment and conscience. Henceforth, culture raises questions of power within the Christian community, focusing on context and cultural change for the church’s future. Theologians believe in the imago Dei,18 which reflects aspects of God’s nature and suggests that humans share some of God’s essence. Moreso, the relational and functional views emphasise relationships and our role as stewards of creation. It is vital that we value each other, recognising our unique creation in God’s image and our shared belief in the Triune God.
Consequently, it is disheartening that some Christians neglect laws, fail to honour the Treaty, and lack ethics and respect for diverse perspectives.20 Nevertheless, we are called not only to honour the Treaty but also to be thankful for the everyday rights and freedoms we enjoy, such as the ability to live, work, and establish homes in this country, which are not to be mistaken merely for matters of overseas investment but recognised as blessings that remind us of the deeper responsibility of belonging to and caring for this land.
Finally, as believers and non-believers, there remains the same responsibility to respect the land and its governing authority, valuing the privilege of living here and not taking it for granted, while also being encouraged to follow us in upholding truth, justice, and reconciliation for the sake of all. Let us move forward as a united people, closing this generational gap issue, ensuring that fresh voices are heard at the table, including a good balance of a strong leadership culture that brings wisdom to be shared across all generations, and that diversity remains the strength of both the church, our workplaces, and the environment of our community in today’s society.
In light of the above, you can refer to the full written article published on Substack: substack.com....
Hi Neighbours,
Did you know that Mindfulness helps us observe thoughts and stress reactions in a way which reduces their power. It allows you to become aware of your self-critical thoughts, acknowledge them, and let them pass, rather than getting swept away by them.
If you are interested, … View moreHi Neighbours,
Did you know that Mindfulness helps us observe thoughts and stress reactions in a way which reduces their power. It allows you to become aware of your self-critical thoughts, acknowledge them, and let them pass, rather than getting swept away by them.
If you are interested, you might want to join our small group for a session of ease and peace once a month. The session includes gentle movement and relaxing simple meditation.
Third Monday of the month – Not December but restarting January 19th. Meadowbank Community Centre - 1.30 - 2.45pm.
First session free, then Koha welcome.
Click Read More to find out more about what I do – I also offer one-on-one mental wellbeing sessions, courses for group bookings, and run a group for experienced meditators.
Wondering how well you’re hearing? Now’s the perfect time to find out.
At Dilworth Hearing Epsom, you’re in trusted hands. We’re proud to have been awarded Gold in the Reader’s Digest 2026 Quality Service Awards – a recognition of the care and service trusted by communities across … View moreWondering how well you’re hearing? Now’s the perfect time to find out.
At Dilworth Hearing Epsom, you’re in trusted hands. We’re proud to have been awarded Gold in the Reader’s Digest 2026 Quality Service Awards – a recognition of the care and service trusted by communities across New Zealand.
Here in Epsom, our friendly clinic team take the time to listen, explain, and support you through every step – whether you’re curious about your hearing, want help with your current hearing devices, or are helping a loved one.
We make the process easy, comfortable, and tailored to your needs.
Book your FREE hearing screening today at Epsom – available for adults 18+.
You’ll find us at 160 Gillies Avenue, Epsom.
Call 0800 001 058 or book online
Hello neighbours, if you looking for something to do next Sunday, come along with your family to the below event.. starts at 10.30 am through to 2.30 pm... Various stalls selling all sorts available....including a mobile coffee van... Games and a bouncy castle available for the children...
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