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Richardson, S. (2004). Aoteaoroa/New Zealand nursing: From eugenics to cultural safety. Nursing Inquiry, 11(1), 35–42.
Abstract: The concept of cultural safety offers a unique approach to nursing practice, based on recognition of the power differentials inherent in any interaction. Clarification of the concept is offered, together with a review of the historical shift in nursing attitudes that has led to the emergence of “cultural safety” as a viable and valued component of nursing practice. The argument is made that cultural safety has allowed for a more reflective, critical understanding of the actions of nursing to develop. This includes recognition that nurses' attitudes and values have inevitably been influenced by social and political forces, and as such are in part reflective of those within the wider community. Comparison between the support given by nurses in the early 1900s to the theory of eugenics and the current acceptance of cultural safety is used to highlight this point. An examination of the literature identifies that ideological and conceptual changes have occurred in the approach of Aoteaoroa/New Zealand nurses to issues with cultural implications for practice. A review of background factors relating to Maori health status and the Treaty of Waitangi is presented as a necessary context to the overall discussion. The discussion concludes with an acknowledgement that while the rhetoric of cultural safety is now part of nursing culture in New Zealand, there is no firm evidence to evaluate its impact in practice. Issues identified as impacting on the ability to assess/research a concept, such as cultural safety, are discussed. For cultural safety to become recognised as a credible (and indispensable) tool, it is necessary to further examine the “end-point” or “outcomes” of the process.
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Warren, S. (2002). Cultural safety, where does it fit? A literature review. Vision: A Journal of Nursing, 8(14), 27–30.
Abstract: This literature review discusses the history of the inclusion of culture into nursing studies. There is a small sample of overseas literature for critique with a focus on the inclusion of cultural safety in New Zealand. The concept of cultural safety was first introduced into New Zealand in the late 1980s. It was adopted by the New Zealand Nursing Council for nurses and midwives in 1992 and became part of the basic curriculum for nursing and midwifery education.
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Richardson, S. (2009). Senior nurses' perceptions of cultural safety in an acute clinical practice area. Nursing Praxis in New Zealand, 25(3), 27–36.
Abstract: Presents the results of a small study aimed at eliciting the beliefs and attitudes of a group of senior nurses with respect to the concept of cultural safety, and their perception of its role in clinical practice.
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Hunter, K., Roberts, J., Foster, M., & Jones, S. (2021). Dr Irihapeti Ramsden's powerful petition for cultural safety. Nursing Praxis in New Zealand, 37(1). Retrieved June 28, 2024, from http://dx.doi.org/https://doi.org/10.36951/27034542.2021.007
Abstract: Revisits the concepts addressed in Ramsden's speech to nursing graduands in 1990, 'Moving On'. Places the speech in the context of her later articles on cultural safety, in 1993 and 2000. Maintains that the concept is critically relevant in 2021 due to health disparities for Maori.
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Asbury, E., & Orsborn, G. (2020). Teaching sensitive topics in an online environment: an evaluation of cultural safety e-learning. Whitireia Journal of Nursing, Health and Social Services, 27, 23–31.
Abstract: Tests an e-module for teaching cultural safety to address technical issues, content and suitability. Enrols 19 nursing students in an evaluation of the pilot online learning module.
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Rameka, M. (2001). Perioperative nursing practice & cultural safety. Dissector, 29(3), 21–23.
Abstract: This article is from a conference paper presented to the 12th World Conference on Surgical Patient Care. It presents cultural safety, as differentiated from transcultural nursing, and investigates how it relates to perioperative nursing. Examples are presented of how nurses can adhere to medical requirements, and address the cultural needs of Maori patients.
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Cook, C., Clark, T., & Brunton, M. (2014). Optimising cultural safety and comfort during gynaecological examinations : accounts of indigenous Maori women. Nursing Praxis in New Zealand, 30(3), 19–34.
Abstract: Undertakes a thematic analysis to highlight Maori women's perspectives on health and wellbeing. Identifies 6 key themes in the data: mihi (initial engagement), whakawhanaungatanga (belonging through relationships of shared experience), kaupapa (consultations' main purpose), tapu (sacred and set apart), embodied memories, manawahine (women's knowledge and authority). Asks women about those approaches used by non-indigenous clinicians, receptionists and service providers that enhanced their experiences of cultural safety during sexual health consultations and gynaecological examinations.
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Foxall, D. (2013). Barriers in education of indigenous nursing students : a literature review. Nursing Praxis in New Zealand, 29(3), 18–30.
Abstract: Reports the findings of a review of the literature that sought to identify key barriers for indigenous tertiary nursing students in NZ. Reveals the barriers to recruitment and retention of nursing students, and strategies to overcome them. Stresses the need for partnerships between academic institutes and indigenous communities to ensure the provision of a culturally-safe environment for Maori nursing students.
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Corbett, A. (2004). Cultural safety: A New Zealand experience. Journal of the Australasian Rehabilitation Nurses Association, 7(1), 14–17.
Abstract: The Indigenous Nursing Education Working Group report “Gettin em n keepin em”, was presented at the Australasian Nurse Educators Conference held in Rotorua, New Zealand. The practicalities of the implementation of this report were challenged in light of the experiences of New Zealand nurse educators in implementing the concepts of cultural safety into undergraduate nurse education in New Zealand. The experiences of one Maori family with the Australian health system is given to illustrate the points made.
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Hughes, F., & Farrow, T. (2007). Caring for obese patients in a culturally safe way. Kai Tiaki: Nursing New Zealand, 13(4), 14–16.
Abstract: The authors review the contemporary notion of obesity and suggest that the nursing approach, with an emphasis on treatment, are shaped by a culture located within “western” views of ideal body shape. The biomedical framework regards obesity as disease and obese people as the cause of their own health problems. The authors note varying cultural interpretations of obesity, and suggest that by viewing obesity as a disease, the cultural, social or economic determinants of obesity are not acknowledged. Nursing needs to broaden the concept of the categories of difference to respond in a culturally safe way to obesity. Cultural safety asks that nurses care for people “regardful” of difference. This means nurses must reflect on the care given, so that the biomedical model is not just replicated. Nurse-led clinics offer an opportunity for practices based on nursing values of care and cultural safety. Such clinics are based on nursing's social model of health, rather than a biomedical, disease-focused model.
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Garrod, A. (2002). Cultural safety: Living with disability. Whitireia Nursing Journal, 9, 14–19.
Abstract: This article outlines some of the health experiences and concerns of people with physical and/or mental disabilities. These experiences and concerns are explored within the context of the practice of cultural safety. In 1996, the Nursing Council of New Zealand adopted its definition of cultural safety and defines 'culture', in the context of 'cultural safety', as involving all people who are not part of the culture of nursing. Each person with a disability is unique, and they may also be part of a larger disability culture, which has its own shared experiences, values, beliefs and lifestyles. People with disabilities are also a minority within the population. Therefore, any power they might have within their own culture is minimal, compared to the advantages enjoyed by the rest of the population.
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Mackay, B.(and others). (2011). Utilising the hand model to promote a culturally-safe environment for international nursing students. Nursing Praxis in New Zealand, 27(1), 13–24.
Abstract: Backgrounds and describes the Hand Model, developed by a nurse teacher to assist her in teaching cultural safety, and suggests its potential to provide a framework for creating a culturally-safe environment for international students in NZ, including those aspects of cultural safety specific to NZ.
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Arcus, K. J., & Wilson, D. (2006). Choosing Whitireia as a political act: Celebrating 20 years of a nurse education at Whitireia Community Polytechnic 1986-2006. Whitireia Nursing Journal, 13, 12–24.
Abstract: In 2006, Whitireia Community Polytechnic celebrates 20 years of tertiary education. Nursing was one of the first courses to start at the new Parumoana Community College in February 1986. Oral histories, gathered from the women who have been the leaders of the undergraduate nursing programme throughout these two decades, form the basis of this article.
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Westenra, B. (2019). A framework for cultural safety in paramedic practice. Whitireia Journal of Nursing, Health and Social Services, (26), 11–17.
Abstract: Critically considers the application of cultural safety to working with diversity in paramedic practice in NZ. Presents a sociological framework, based on Mills's concept of 'sociological imagination' to analyse the connections between social and cultural factors in NZ and the author's professional experience.
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Minton, C., Burrow, M., Manning, C., & Van der Krogt, S. (2022). Cultural safety and patient trust: the Hui Process to initiate the nurse-patient relationship. Contgemporary Nurse, , 9 p.
Abstract: Argues that the Hui Process, being a model informed by Maori values on connection, serves the aim of the Fundamentals of Care framework for nursing students, to learn relationship-based nursing through culturally-safe practice and communication. Explains the Hui Process which comprises four steps: mihi, whakawhanaungatanga, kaupapa and poroporoaki. Examines how the process leads to culturally-safe patient-centred care.
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