Primary Observation I Made During The Marae Process And Protocols

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

Social workers must strive “for a full understanding of the complex interactions between the client and all levels of the social and physical system as well as meaning that the client assigns to each of these interactions” (Andreae, 1996, p. 605).

According to Gardiner and Kosmitzki (2008), most recently the ecological perspective has become a leading approach towards addressing the relationships among persons and environment. In Essentials of Human Behavior, Hutchinson (2013) uses a multidimensional approach to better understand social work practice. Using this approach, one can analyze the connection between a client’s person, such as psychologically or biologically, a client’s environment, such as families or communities, and a client’s time, such as their linear time in past, present, or future. Specifically analyzing the environmental component, Uri Bronfenbrenner’s (1999) ecological perspective identifies four levels of systems a client may be associated with: microsystems, mesosystems, exosystems, and macrosystems.

In relation to Aboriginal health, this will require nurses to develop greater awareness of culture and the influences that affect it including racism, colonialism, historical circumstances, and the current political climate in which we live. Nurses working with aboriginal communities need to understand the history, socio-political climate and culture within the specific community (Foster, 2012). Nurses must emphasize the need for solutions that will strengthen cultural identity, identify and promote both existing and traditional sources of strength within First Nations communities, incorporate traditional healing methods, and rely on local control and self-direction by First Nations communities (Mareno & Hart, 2014). In addition to placing a high priority on cultural awareness, nurses should also understand the concept of respect in aboriginal terms and apply respect in all their encounters. Self-awareness of their own beliefs and assumptions are important in order for nurses to have an effective relationship with the community (Foster, 2012). It is important for nurses to reflect on their own cultural knowledge, awareness, skills, and comfort in encounters with a diverse population of

The social worker explores the issues that currently affect the client system. This identifies key issues, family history, cultural identities and values (Brew & Kottler 2008, p. 75). In collaboration, the social worker and the client system to prepare a plan of action. This includes outlining strengths, resources, goals, objectives, and targets for change (Miley, O’Melia & Dubois 2013, p. 119). Tools can be used to gather more information such as genograms and eco-maps. The genogram is utilised to identify the client system’s family and explore the

Participation requires Māori to be involved at all levels of the health and disability sector, including in decision-making, planning, development and delivery of health and disability services.

This section of the paper will discuss the definition of social work, values associated with social work and arguments for and against the use of systems theory in social work practice. Social work can be described as a field of study that encompasses individuals and their environment. Social work can be defined as work trained professionals do to elevate stressors of individuals so they may become more self-sufficient and empowered to live to their fullest potential.

The seven principles, called the Nguzo Saba, are Umoja (unity); Kujichagulia (self-determination); Ujima (collective work and responsibility); Ujamaa (cooperative economics); Nia (purpose); Kuumba (creativity); and Imani (faith). These seven principles are highlighted during Kwanzaa but are meant to be guides for daily living throughout the year.

One of the most useful models for social workers to implement is the generalist model. Since the goal of social work is to work with individuals and assist them in solving their problems, the generalist model seeks to create three levels of practice to better aide the individuals in direct practice service (Farley, Smith, & Boyle, 2011). These three levels are the micro, mezzo, and macro levels. The micro level refers to the systems that directly impact a single individual, whereas the mezzo level refers to the small groups (such as marriages and families) that impact the individual. Furthermore, the macro level refers to the large systems, such as cultures and large organizations, which can influence the person. With the establishment of the generalist model, the social worker can better aide the client and work directly with him to help him solve any problems or concerns he may have, and this model has become the most common operational model in social work, though it does have both advantages and disadvantages.

This essay will discuss the key aspects of the health models Fonofale and Te Whare Tapa Wha, and describe how the key principles of these models relate to the everyday health of Maori and Pasifika peoples’. The principles of these models need to be recognised by paramedics, and acknowledge the cultural diversity of patients and the holistic way that Maori and Pasifika peoples’ approach different aspects of their health and well-being.

In the generalist social work practice, a social worker is a change agent due to the expansive and complex umbrella of social and human services and roles. A change agent works to promote positive changes for the well-being of an individual, family, group, organization or community. In order to fulfill the tasks of a social worker, one should be trained and equipped with a wide variety of skills: such as setting appropriate boundaries, possessing and utilizing self-awareness and the ability to counsel or advocate for clients. In addition to many skills, the generalist social work practice includes a surplus of methods to either prevent or intervene when necessary. A method often utilized by social workers is the person-in-environment conceptualization. The person-in-environment perspective considers factors, such as familial or economic, beyond the individual to better understand the client’s behaviors or situation. Another method is the strengths perspective. The strength-based perspective focuses on the client’s or client system’s positive qualities to build upon those capabilities. And the recognition of strengths helps to achieve goals in a more client-led approach. Generalist practitioners are professionals with a wide range of knowledge and a repertoire of diverse skills in order to enhance the social functioning of all within society.

Cultural Competence based on the Purnell Model can provide a comprehensive, systematic, and concise structure for learning and understanding the Palauan culture. Based on the previous paper regarding my Palauan friend, S.S., I will be discussing five areas where I can further improve my transcultural care pertaining to this specific community. These areas are in communications, high-risk health behaviors, nutrition, pregnancy and the childbearing practices, and death rituals (Purnell, 2014). Furthermore, I will present a reassessment of my culture competency to evaluate my learning that can positively affect the nursing care of individuals from diverse cultures represented by the Palauans.

Social Work is a discipline that can be a very rewarding experience for both the worker and the client. The practice involves working with individuals, families, or groups who are struggling to cope with life`s challenges. The social worker must combine his or her personal qualities, creative abilities, and social concerns with the professional knowledge in order to help client’s social functioning or prevent social problems from developing (Bradford W. Sheafor, 2008, p. 34). Social work practice seeks to promote human well-being, while addressing the processes by which individuals and groups are marginalized or diminished in their capacity to participate as citizens (Ian O'Connor, 2006, p. 1).

This encounter referred to as biculturalism, is an important aspect of cultural safety. This means that the interaction between a nurse and a patient is always considered bicultural as this involves the nurse’s culture and that of the patient’s. In this contact there is hidden power structure and a dominant culture (Henderson, 2003; Jarvis, 2012; Papps & Ramsden, 1996). As stated earlier, in New Zealand the colonisation British enabled them to dominate over all aspects of New Zealand’s way of life and culture, hence in the health care setting, the non-Maori culture prevails. As a culturally safe practice, nurses should learn to respect and acknowledge the culture of the care recipient whether it similar or different from them. Recipients of cares should be encouraged to participate and utilize their culture in managing their health and treatment (Papps & Ramsden, 1996). The nurse’s self awareness of one’s culture while acknowledging and respecting another’s is a fundamental requirement in order to practice cultural safety in nursing (Papps & Ramsden, 1996; Polaschek, 1998; Robinson et al., 1996).

The following paper examines the history and religion of the ancient Maori people. It is my belief that exploration of traditional belief systems and ritualistic practices will lead to a greater understanding of the Maori culture in present-day New Zealand. The objective of the paper is to illustrate the Maoris’ unique perception and spiritual connection with their natural environment.