Across the Post-Colonial Divide: Reflections on the Treaty of Waitangi

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Ruth DeSouza Responsibilities of migrants • ‘Success’ in new home. • Preservation and maintenance of culture. • How does understanding history help those two aims • Can we relate effectively to a history that is not our own Can we care for this country without identifying with <strong>the</strong> past • Can we ethically belong to New Zealand without an ethical relationship to New Zealand’s history of colonisation • If we <strong>the</strong>n work on having an ethical relationship with <strong>the</strong> Treaty partners and get nothing back what is <strong>the</strong> point Tensions between Bicultural and multicultural • Normative biculturalism. • Pragmatic multiculturalism. • Systems remain largely mono-cultural with occasional concession to difference. • Lack of consultation with Maori and Pakeha about migration. • Lack of dialogue prevents <strong>the</strong> incorporation of new arrivals and <strong>the</strong> cohesion of our society. • No onus on immigrants to extend <strong>the</strong>ir loyalty Lack of development of multicultural • Migration source countries shaped activities and concerns. • Issues of indigeneity and relationship with Tangata whenua debated. • Specific rights afforded to Māori under Article two of <strong>the</strong> Treaty relating to resources. • Addressing of historical grievances. • Linking bicultural and multicultural • Outcome of a network of completed bicultural negotiations. • No process suggested. • Concern that Maori become first migrants and lose Tangata whenua status. • Maori and Pakeha threatened. Biculturalism and multiculturalism Bicultural • National minorities • Self-government and sovereignty. • Māori prior sovereignty and Treaty allows for autonomy, self-determination and free and full development. • Decolonisation • Article two • Preamble Multicultural • Ethnic minorities • Polyethnic rights • Civic nationalism- • National identity is shared equally by citizens regardless of origin • Preservation of identity, which leads to wellbeing and integration • Anti-racism • Article three Impact • Silos • Limited inter-cultural engagement • Co-existence versus Interaction • Withdrawal • Poor access • Under-ultilisation of services A way forward • Locally relevant response to cultural diversity that complements or expands on <strong>the</strong> bicultural (Māori and Pākehā) and Treaty of Waitangi initiatives that have occurred (Bartley & Spoonley, 2004). • Section 20 of <strong>the</strong> New Zealand Bill of Rights Act 1990 (enjoy culture, profess and practice religion, use own language).
Ruth DeSouza Cultural safety • Developed by Māori nurses in <strong>the</strong> 80’s. • Conceptual framework for understanding power inequalities structuring relationships and practical strategies. • Requires that all human being receive care that takes into account <strong>the</strong>ir uniqueness (culture, gender, religious backgrounds) • Not a checklist of customs or practices • Focused on knowledge and understanding of <strong>the</strong> individual nurse/midwife • Important to understand one’s own culture and <strong>the</strong>ory of power relations Four principles • Improve <strong>the</strong> health status of New Zealanders (Treaty, access, health gain of marginalised groups). • Enhance <strong>the</strong> delivery of services through a culturally safe workforce (power relationships, empowering users, understanding diversity in own context and <strong>the</strong> impact of that, going beyond tasks to relationships). • Broad application recognising impact of context (inequalities as a microcosm, impact of history, employment etc, legitimacy of difference, attitudes as barriers, quality improvement and rights). • Close focus on individual nurse (culture bearer, power relationships which favour providers, balancing power differentials, moving towards equitable delivery and minimising risk to marginalised). Simply put • Culturally safe • Recognise • Respect • Rights Implementation • Treaty of Waitangi pivotal for resource allocation for Maori. • Compulsory in nursing education for <strong>the</strong> last ten years. • Driven by education providers ra<strong>the</strong>r than service providers with little impact on negative Maori health outcomes Steps • Cultural awareness: understanding that <strong>the</strong>re is difference. • Cultural sensitivity: alerts to <strong>the</strong> ‘legitimacy of difference’ and to self-exploration. • Cultural safety: enables safe service to be defined by those that receive <strong>the</strong> service. Health • Labels have implications for resource allocation. • MC and BC not mutually exclusive. • CS can hold both but has focused on Maori. • Need for expansion of cultural safety. • Understanding self, <strong>the</strong> rights of o<strong>the</strong>rs and <strong>the</strong> legitimacy of difference should prepare <strong>the</strong> nurse to work with all people who are different from <strong>the</strong>mselves (Nursing Council). • Need for ongoing dialogue and discussion. Conclusion • The ethical relationship needs to go both ways, try understanding our history our hopes and our dreams, make space for us. • The consumption of Indian ness needs to be supplemented with understanding of social, political, cultural and spiritual significance and political power. • Expand bicultural dialogue. • Need for intercultural engagement. • Need for a vision of Aotearoa/New Zealand. • Develop multicultural policy that is sensitive to bicultural issues and Maori. • Cultural safety an example
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Across the Post-Colonial Divide: Reflections on the Treaty of Waitangi

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