Lateral violence on the other hand, undermines and attacks identity, culture and community. That’s an enriched environment..many other environments, including Koorie organisations are environments of poverty...cultural poverty, social poverty and in environments of enrichment people can grow and flourish’. ‘It affects the way I walk the land, having seen so much violence. This model distinguishes between cultural awareness, cultural safety and cultural security which Coffin argues have been inappropriately interchanged.
In this Chapter I will be looking at ways to establish an environment that ensures: The concepts of cultural safety and security are illustrated through a selection of case studies highlighting promising practices that are occurring both within our communities and in partnership with government. Under this conception an organisation cannot progress to cultural security without first addressing cultural safety and cultural awareness.
She gets down on all fours as he spreads her ass cheeks with his hands and licks her asshole.
It feels nice, she can’t deny that, but after a while, it gets uncomfortable.
Lateral violence is a multilayered, complex problem and because of this our strategies also need to be pitched at different levels. ‘By having a centre-point of pride and identity for the community. Cultural and linguist decline between generations hollows out a people – like having one’s viscera removed under local anaesthetic – leaving the people conscious that great riches are being lost and replaced with emptiness. On the other hand, revitalising and renewing our culture and cultural norms within our communities brings resilience and can prevent lateral violence taking its place.
In Chapter 3 I have looked at the big picture, with the human rights framework as our overarching response to lateral violence. Give opportunities for people to get to know each other. Cultural security is subtly different from cultural safety and imposes a stronger obligation on those that work with Aboriginal and Torres Strait Islander peoples to move beyond ‘cultural awareness’ to actively ensuring that cultural needs are met for individuals.
As we saw in defining lateral violence in Chapter 2, there are a variety of words that are used to describe lateral violence. Safety: ‘I am going to make sure that I tell Johnny’s Mum, Aunty and Nana about his appointment because sometimes he is not with his Mum.’ Safety involves health providers working with individuals, organisations and sometimes, the community.
Similarly, there is some debate in the literature around the differing concepts of cultural safety and security. While I do not want to get bogged down in semantics, I think that the concepts of cultural safety and cultural security both add something to the way we think about addressing lateral violence. More often though cultural safety consists of small actions and gestures, usually not standardised as policy and procedure.
However, I also believe that communities inherently hold the best solutions to their own problems.
This is the strengths-based approach that I am always advocating.
Cultural safety encapsulates the relationships that we need to foster in our communities, as well as the need for cultural renewal and revitalisation. Security: ‘I am going to write a note to Johnny’s family and ask the Aboriginal Health Worker (AHW) to deliver and explain it.
The creation of cultural safety in our communities will be the focus of the case studies in the next part of this Chapter. I will check with the AHW if any issues were raised when explaining the procedure to the family and if transport is sorted out.
Her boyfriend penetrates her while she’s on her hands and knees.