Cultural Safety In Indigenous Australia

Nursing Council New Zealand (2011) defines cultural safety as the effective nursing of a person from another culture by a nurse who has undertaken a process of reflection and recognizes the impact of the nurses culture on own nursing. Irihapeti Ramsden (1946-2003) introduced the term ‘cultural safety’ into the education requirements of New Zealand nursing during the year 1990 (Wepa, 2012). As a result of this, Ramsden produced a document named Kawa Whakaruruhau. The document outlined concerns surrounding Maori health within New Zealand. In response to the publication of Kawa Whakaruruhau the Nursing Council of New Zealand amended, in 1990, the standards of nursing and curriculum assessment processes to include cultural safety (Wepa, 2012). Ramsden and Spoonley (1994) discuss that during the

‘The Sapphires’ by Wayne Blair was the trigger that led my research into the effects of the Stolen Generation on Aboriginals in Australia. This film is about an Aboriginal singing group who want to make a name for themselves, but find it difficult because of the racism against them. This film also tells the stories of their cousin Kay, who was a half-caste and was stolen from her Aboriginal family at a young age to be taught the ways of white people, and forget her culture. This film made me realise that I am lucky to live in a country where racism of such an extent in which children are stolen from their indigenous families, isn’t part of our history, and has not affected me personally. From my research, I have found six main sources that have helped me to understand how large this problem was and continues to be. My sources: ‘The Sapphires’ by Wayne Blair; a film about a group of Aboriginal singers who are affected by racism which is based on a real life singing group; ‘The Sorry Speech’, by Kevin Rudd who was the Prime Minister of Australia in 2008 who explains the damage and apologises for the way that the actions of past governments tore apart the lives of their indigenous people. Then there is ‘Blind Eye,’ the documentary in which people who were stolen are interviewed and tell their stories. The film, ‘Rabbit Proof Fence’ this tells the story of two girls who were stolen and gives us insight into how brutally that they were treated after being ripped apart from

This is where assimilation comes into play I believe. Aboriginal people were expected to give up their own culture and traditions and adopt the Western way of living, with the expectation that they would all assimilate (Stanley et al. 2002). This was further developed as a formal government policy in 1951 (Gerrer 2013). I believe what really triggered my outrage was what happened to the children when they were taken away. It was shown to us in class that most children were not put into better households, with a better support system. In fact they were made to be white peoples slaves, with some cases of sexual abuse and other terrible acts of sinfulness (Lousy Little Sixpence 1983). These Aboriginal families were told a lie that their children would be sent off to gain an education but instead were not aware in actually their innocent children where soon to become the slaves of a rich Caucasian families, with no where to escape (Lousy Little Sixpence 1983). I feel as if I’ve been fed false information about the history of the country I live in.

The poor health position of Indigenous Australians is a contemporary reflection of their historical treatment as Australia’s traditional owners. This treatment has led to Indigenous Australians experiencing social disadvantages, significantly low socio-economic status, dispossession, poverty and powerlessness as a direct result of the institutionalised racism inherent in contemporary Australian society.

Throughout the early 20th century, the Australian public was led to believe that Aboriginal children were disadvantaged in their communities, and that there was a high risk of physical and sexual abuse. Aboriginal children were being removed in order to be exposed to ‘Anglo values’ and ‘work habits’ with a view to them being employed by colonial settlers, and to stop their parents, families and communities from passing on their culture, language and identity

64). Reflecting one owns practice is the first principle, and it is a critical part for nurses because it is a vital characteristic for achieving professional competence (Mann, Gordon & MacLeod, 2009). While minimising the power gaps between the nurses and the Indigenous patients is the next principle (Atkins, De Lacey & Britton, 2014). An Indigenous client view nurses to have more power more than them, thus acknowledging the Indigenous practices lessen the power imbalance (Durey & Thompson, 2012). Thirdly, in implementing cultural safety it is actually engaging sensitively with the patient to gain understanding of their viewpoint (Atkins, De Lacey & Britton, 2014). Some health care providers lack true engagement to the Indigenous clients in the health care settings (Ware, 2013). For an instance, the use of medical jargons and abbreviations while talking, a culturally safe nurse includes simple language or explanation that the patient can understand easily (Skellet, 2012). Additionally, having an Aboriginal and Torres Strait Islander health workers in health care facility can excellently build trust and can promote better engagement among Indigenous client (Hepworth et al,

Government policies authorising the removal of Aboriginal children have caused extensive and unrepairable damage to every aspect of Indigenous culture. It could be argued that the emotional turmoil which occurred as a result of this policy, is greater than any physical abused ever faced by the Australian Aboriginal people. The act of child removal would be a scarring experience for parents and children of any race or culture. This policy had a particularly damaging impact on the Indigenous people as their identity is based within a set of strong traditional guides and teachings. These lessons are not recorded, but can only be taught through speaking with elders and learning through a connection to others within the mob, connection to art forms

Following an adaption of Johns’ model of structured reflection (Jasper, 2003), I will discuss an event that occurred during my residential placement as a nursing student, what I have learnt and how I would act if the situation arose again. Lastly, I will discuss what I have learnt in relation to the Nursing Council of New Zealand competencies for cultural safety and communication.

Education is fundamental to growth, the growth of the individual, and the growth of a nation. Anthropologically this can be seen from the earliest of developments of human societies where practices emerge to ensure the passing of accumulated knowledge from one generation to the next. In the centuries since the invasion and colonisation of Australia in 1788, colonist authorities and governments have dominated the making of policies regarding most major aspects of Australian life, including the lives of Indigenous Australians. The enactment of these policies and legislation, whether targeted at society as a whole or directly at education, has had significant and most often negative causal impact on Aboriginal and Torres Strait Islander peoples, resulting in not only poor educational outcomes, but the loss of cultural identity, the development of serious issues in health and wellbeing, and the restriction of growth of Aboriginal communities. Moreover, there has been an ongoing pattern of the adoption of ill-informed policies in Australia, resulting in these poor outcomes and cultural decimation. Aboriginal people have developed a wariness, a mistrust, and even an attitude of avoidance to engage with non-Indigenous officials and those who they associate as their representatives, i.e. personnel working within

‘Australia’ also showed how the government controlled how children of Aboriginal descent were brought up with language used such as “The mixed raced children must be dislocated from their primitive full blooded Aborigine, how else are we to breed the black out of them”. This presented again the reason as to why the Aboriginal children were taken away from their own cultures to be raised in something completely different.

Between 1910 and 1970, many Indigenous children were forcibly removed from their families because of a range of various government policies. Since there were a lot of children removed due to these policies, Australia since named it the Stolen Generation. The policies of child removal left a legacy of trauma and loss that continues to affect Indigenous communities, families and individuals, even to this day. The children that were taken from their parents were taught to reject their Indigenous heritage, and were taught to adopt the ‘white’ culture. Their names were changed, and they were forbidden to speak their traditional language, having to learn the english language. Some were adopted by white families, and many were placed in institutions, where abuse and neglect were

As the idea of white supremacy spread throughout Australia, the government had several unfair reasons to justify forcing children out of their homes and away from their families. One common justification the government had was that the Aboriginal children were unsafe and neglected in their own communities, and by taking them away they could be protected. The law to justify this action was called the South Australian Aborigines Act, which allowed the Chief Protector to become the legal guardian of any Aborigine under the age of 21. This meant that they could control what the Aborigines did, and where they lived (Wilkie). The government also believed that the Aborigines were of lower status and had to be civilized. This idea was used as one of their main justifications, as they believed their European ways were superior to anyone else. In order to ‘civilize’ the Aborigines, they weren't allowed to speak their native language or be exposed to cultural activities (Sorry Day and the Stolen Generations). The idea of all this was to push ‘white ways’ onto the children so they could “develop a European work ethic and European religious beliefs.” (Bielefeld 197). Europeans also believed that taking away children would have little effect on the parents, as mothers would only grieve

The Australian government introduced the Assimilation and Integration policy in the 1950s to continue the elimination the Aboriginal people through cultural assimilation (). This policy declared that all Aboriginals were to live like white Australians and resulted in The Stolen Generation, by which Aboriginal children were removed by force from their parents and taught to reject their Aboriginality (Young 2009 p.

Following an adaption of Johns’ model of structured reflection (Jasper, 2003), I will discuss an event that occurred during my residential placement as a nursing student, what I have learnt and how I would act if the situation arose again. Lastly, I will discuss what I have learnt in relation to the Nursing Council of New Zealand competencies for cultural safety and communication.

Cultural safety is a principle that has been adopted into Australia and has become a relevant philosophy widely accepted in healthcare. Its meaning is to provide a healthcare professional the knowledge that within the Indigenous culture exists different meanings, values, and forms of respect (Reference). Cultural safety is to provide an environment within a service that is safe for Aboriginal people which is respectful and identifies their identity with no denial or assault (reference). Critical reflection on this term within the provided scenario shows an environment that has not been executed correctly as respecting cultural safety. In reflection it is seen as culturally unsafe within practice to, “diminish, demean or disempower the cultural