Her boyfriend penetrates her while she’s on her hands and knees.
Doggie style sex is something she really enjoys, she can get into that!
This approach builds up our communities rather than constantly tearing them down. The wisdom, resilience and ingenuity of those working with our communities is always inspiring to me.
This sentiment is shared by Lowitja O’Donoghue: So many good things are happening in our communities.
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.
These case studies provide us with practical strategies, but just as importantly, they also remind us that our communities, with the right support, have the ability to solve their own problems. Coffin uses a practical example of the management of an 8 year old Aboriginal boy by a speech pathologist to define these three levels: Awareness: ‘I know that most Aboriginal people have very extended families.’ Although the speech pathologist demonstrates a basic understanding of a relevant Cultural issue, it does not lead into action.
This gives me hope that we can begin to address the problems of lateral violence. There is no common or accepted practice and what actions are taken depends upon the individual and their knowledge of Aboriginal culture and cultural security.
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.
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.
Cultural security on the other hand, speaks more to the obligations of those working with Aboriginal and Torres Strait Islander communities to ensure that there are policies and practices in place so that all interactions adequately meet cultural needs. I will ask to see if the AHW can be in attendance at the appointment.’ Cultural security directly links understandings and actions.