157 days ago

Indian workers claim they were made to work 17-hour days with no pay, treated like slaves by restaurant chain

Brian from Mount Roskill

A group of 19 Indian migrant workers claim they are being made to work in what they describe as slave-like conditions up to 17 hours per day with no pay at Auckland restaurant chain Daaku Kebab.
The men claim they each paid between $26,000 and $60,000 for the work visas they feel have now trapped them.
They said they went to Sikh temples for help, and the temple communities were now supplying them with groceries. Daljit Singh, a spokesman for the Supreme Sikh Society said the workers were “not in a good shape mentally”.
The Ministry of Business, Innovation and Employment (Mbie) confirmed it had received complaints about alleged migrant exploitation at Daaku Kebab and the matter had been referred to its investigations team.
Daaku Kebab has five outlets across Auckland. One of its two directors, known by the single name Sourav, has denied the allegations as “baseless”.
Khawaish Singh, 24, said he paid $26,000 for his visa and a job at Daaku Kebab, and claims that for the first two months he received no payments despite being made to work 17-hour days.
He and three other workers - Partab Singh, 26, Narender Singh, 33, and Harsh Singh, 27 - share a basement in Papatoetoe and say they survive on food and groceries they get from the Sikh temple.
Khawaish said he worked from 11am to 4am for two months under “training” and received no payment for his work. He was just given meals.
“We are treated just like slaves and I didn’t feel like I was being treated like a human being at all,” said Khawaish, who first started work for the chain in July last year.
Khawaish said he started getting paid in September but did not know how much he received hourly because the company did not give him payslips.
Co-workers Partab, Narender and Harsh shared similar claims with the Herald, alleging they were being made to work long hours with little or no pay after paying tens of thousands of dollars for their visas.
Harsh claims he paid $60,000 for his visa because the company had promised he could be a shareholder.
“When I asked about getting a proper salary so I can repay the money I borrowed, they threatened by saying the business will be sold and all the money that I paid will be gone,” he claimed.
He feared that not repaying a loan for the money he borrowed to pay for his visa would put his family in danger.
Sourav denies all the allegations. “These allegations are all denied, but under legal advice I am unable to comment further whilst an investigation is under way.”
He said the problems arose from a “personal matter concerning families back home in India”.
“They are unable to substantiate the amounts alleged and this is a baseless allegation,” he said.
“Some of these employees have refused to work, quarrelled with customers, and have committed acts of theft on business premises.”
Sourav said he had faced pressure from the families of the men back in India to continue employing them.
He also said he had reached out to the workers “to finalise their outstanding dues and minimum employment entitlements which they are entitled to”.
“They have not yet responded to my request,” he said.
In an email dated June 17 and sighted by the Herald, Sourav said he would like to meet with the workers to resolve their employment dispute.
He said their payslips will be provided to them then.
In a previous email on June 12, Sourav said he was selling the business and gave the men two weeks to find another job or seek other options.
“Business is much slower than I expected, to be honest I put all my personal savings into my business and even still can’t afford my food expenses and my home loan . . . so I decided to sell my business,” he wrote.
Daljit Singh, a spokesman for the Supreme Sikh Society, said 19 workers linked to Daaku Kebab had sought help from Sikh temples in Papatoetoe and Takanini.
He claimed they had “been scammed”, and said it was his belief that they were paying for a pathway to residency and getting part of the business.
He said the temple had been supporting the group with groceries and supplies, and they came to the temples at least once a day for hot meals.
James Friend, Mbie acting national manager investigations, said the complaints were being referred to the ministry’s investigations team.
“We have received complaints which have been referred to our investigations team,” Friend said.
“To protect the integrity of our investigation, we will not be commenting on details of an ongoing investigation.”
The four men who spoke to the Herald had been assessed to be eligible to apply for the Migrant Exploitation Protection Visa.
This is the latest among a string of alleged exploitation cases linked to Immigration New Zealand’s accredited employer work visa (AEWV) scheme, which followed an employer-led process to hire migrant workers.
As at June 3, Immigration had approved 120,472 AEWV applications, and 35,264 accredited employers that use the scheme to attain work visas for as many staff as they wanted.
There are currently 255 active investigations on 246 accredited employers under way and 366 have had their accreditation either revoked or suspended.
It remains unclear how many people have been exploited as a result of companies exploiting the scheme and migrants wanting to move to New Zealand.
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1 hour ago

The Influence of the Whānau - Day 9

Kiran Reddy from Mount Eden

In a small Māori pā (village) nestled beside a flowing river, a young boy named Rangi lived with his whānau. Rangi was curious and adventurous, always exploring the ngahere (forest) and listening to the stories of his kaumātua (elders). The kaumātua would often remind him, “He waka eke noa”—we are all in this together, and our actions affect the collective.

Rangi's best friend, Manu, was a clever boy but sometimes made poor choices. Manu had recently begun spending time with a group of older boys from another pā who were known for their reckless behavior. They would waste kai (food), leave rubbish in the ngahere, and even disturb the sacred awa (river) by throwing stones at eels.

One day, Manu invited Rangi to join the group, saying, “Come on, Rangi! They’re fun, and they won’t hurt anyone. We’re just having a good time!” Unsure, Rangi agreed, feeling pressure to fit in.

The group’s leader, Matiu, proposed a game: they would sneak into the kaumātua's kumara patch at night and take some for a "feast." Rangi hesitated. He remembered the kaumātua saying how much work went into growing the kumara, with karakia (prayers) and care for the soil. But he stayed silent, feeling outnumbered.

That night, the group raided the garden. As they laughed and ate the stolen kumara by the fire, Rangi felt uneasy. He realized that this was not who he wanted to be. When he saw Manu’s joy in impressing Matiu, Rangi felt torn but remained quiet.

The next morning, the kaumātua discovered the missing kumara and the trampled garden. They called the entire pā together, expressing sadness, not anger. “Our ancestors teach us that the whenua (land) provides for all of us, but only if we treat it with respect,” said one elder. “When we harm the whenua, we harm ourselves.”

Rangi’s heart sank. That evening, he confessed to the kaumātua and his whānau, explaining everything. To his surprise, they did not scold him harshly. Instead, they said, “He tangata tītoki, he tangata rākau—a person is like a tree; they grow straight when supported by others. You must choose companions who uphold the values of your whānau and whenua.”

Rangi decided to distance himself from Manu’s new group and instead spent time with those who respected the land and upheld the teachings of their ancestors. Over time, he encouraged Manu to rejoin him, and together they worked to rebuild the kumara patch, learning from the kaumātua.

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Moral

This story highlights the importance of right company and like-mindedness. It shows that no one is inherently bad, but the influence of others and the situations we choose can lead us astray. Surrounding ourselves with those who uphold values like respect, care, and collective well-being ensures a life of balance and harmony.

Ka mua, ka muri — by learning from the past, we can walk into the future.

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The Team from Neighbourly.co.nz

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When should the tree go up? 🎄
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First you eat me, then you get eaten. What am I?

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