Cultural Safety

A Story to Tell: 'A School Made Just for Us' (2017) is an updated and translated version of Storytellers (2016), which was selected as one og the 25 winners of the eponymous contest of the Social Sciences and Humanities Research Council of Canada (SSHRC). It was published in Les Cahiers du Ciéra in December 2017 and translated to English by Mikayla Cartwright and Kristopher Scott for presentation at the annual conference of the Oral History Association (OHA) in September 2018.

This ongoing chapter is part of Emanuelle Dufour's current doctoral research-creation project. It taps into the multiple potentialities of oral history and visual methodologies to promote a dialogue about educational issues involving Quebec and First Nations.

This reflexive analysis explores feelings evoked at a participatory video screening intended to provoke policy dialogue around the health and wellbeing of Indigenous youth. The Taking Action! Project engaged Indigenous youth, as health promotion activists, in participatory filmmaking to address HIV in their communities. The filmmakers employed creative strategies of ‘speaking back’ to policymakers and the policy processes from which they are typically excluded. I explore the role of affective learning in participatory visual research, and its impact in the policy process. A feminist approach to affect theory is vital to this work concerned with women and girls’ emotional lives and labours. For instance, it may reveal how Indigenous youth and non-Indigenous policymakers may have similar feelings about colonial legacies but may have very different relationships to those feelings. Regarding settler-Indigenous contexts globally, I argue that policy processes require affective attunement to colonial legacies, and to the ways in which policies affect Indigenous peoples’ everyday lives. This can have unexpected outcomes, such as revealing what Sarah Ahmed calls “the secret places of pain”. Painful feelings matter: they both fuel and frustrate action. Participatory visual methods can build bridges for difficult feelings, creating the grounds for both flourishing and friction.

My doctoral research-creation project uses graphic storytelling both as a means of
transcultural engagement with stories of Indigenous education, and also as an enactment of the
reflective posture that we are all invited to unfold (Sousanis, 2015) in the encounter between a
territory’s Indigenous and non-Indigenous peoples. The methodological bricolage articulated
within my graphic exploration draws on the emergent form of comics-based research (Weaver, Hightower et al., 2017), and is inspired by the praxis of Indigenous and non-Indigenous
cartoonists whose creations aim to make up for the general lack of understanding of cultural and
colonial histories.
By constructing a reflexive, conversational, relational, and antiracist graphic novel, I aim
to address two main questions: 1. How can the creation of graphic narratives become an effective
research tool in the encounter of Indigenous and non-Indigenous peoples? 2. How can the inclusion
of methods associated with research-creation within qualitative research reflect the principles and
values associated with Indigenous methodologies? This interdisciplinary approach is motivated
by three foundational objectives: A. To promote civic education, introspection, encounter, and
dialogue between Indigenous and non-Indigenous peoples; B. To offer an original contribution to
emerging research-creation methods by developing an interdisciplinary, innovative approach that
is aligned with the guiding principles of Indigenous methodologies; C. To pay tribute to the words
and contributions of various individuals in the field of Indigenous education, with a particular
emphasis on the resilience and agency of First Nations’ women.
My doctoral research-creation project comprises two connected modules: first, the graphic
novel (BD), Des histoires à raconter : d’Ani Kuni à Kiuna, which showcases the contributions of 50
Indigenous and non-Indigenous people, as well as a series of my academic publications outlining
the history of recent Indigenous education history in Quebec (Dufour, 2013; 2015a; 2017a; 2019a-To access the graphic novel: https://spectrum.library.concordia.ca/988116/);
and second, this written exegesis that introduces the theoretical framework, contextualizes the
research-creation process, and deepens and articulates the methodological and epistemological
contributions of this research.

The pdf attached PDF is the discursive part of the research-creation project
To access the graphic novel: https://spectrum.library.concordia.ca/988116/

Caring is an ethical activity with a deep moral commitment that relies on a trusting relationship (Holstein & Mitzen, 2001). Health professionals are expected to be caring, skilful, and knowledgeable providers of appropriate and effective care to vulnerable people. Through universal services they are expected to meet the needs of both individual clients and broader communities, which are activities requiring sensitivity and responsiveness. In an increasingly complex globalised world, ethical reflection is required so that practitioners can recognise plurality: in illness explanations; in treatment systems; in the varying roles of family/whanau or community in decision making; and in the range of values around interventions and outcomes. To work effectively in multiple contexts, practitioners must be able to morally locate their practice in both historical legacies of their institutional world and the diversifying community environment. This chapter examines the frameworks that health professionals can use for cross-cultural interactions.I then explore how they can select the most appropriate one depending on the person or group being cared for.

Indigenous peoples, immigrants and refugees and racialized groups, as well as some long-established ethnic, linguistic, cultural and religious communities, experience inequities in mental health in Canadian society. These inequities result from social structural determinants of health that are embedded in the cultural knowledge, values and attitudes of the specific group as well as those of the larger society. Culture shapes the experience and expression of mental health problems, modes of coping, pathways to care and the effectiveness of treatment and prevention, as well as the processes of resilience and recovery. Systematic attention to culture in the provision of mental health services can improve access, utilization and health outcomes. We review models to address diversity in mental healthcare and identify key areas in which we believe policy innovation is urgently needed:

Historically, through colonial policies like the Indian Act and the imposition of patriarchy on matriarchal societies, Indigenous women have been and continue to be marginalized by main-stream society (Dodgson & Struthers, 2005). A consequence of this marginalization is health disparities between Indigenous and non-Indigenous women. Indigenous women experience the highest rates of chronic illnesses such as diabetes and heart disease, and have lower life expectancy, elevated morbidity rates, and elevated suicide rates in comparison to non-Aboriginal women (Bourassa, et al. 2004). To close the gaps in health outcomes between Indigenous and non-Indigenous communities in Canada, it is critical that Indigenous people’s voices are central to the process of reconciliation in healthcare . Reconciliation in healthcare aims to close the gaps in health outcomes that exist between Indigenous and non-Indigenous communities, and support Indigenous peoples as they heal from colonization, the legacy of residential school, and the ongoing systemic racism embedded in our institutions. Indigenous women’s knowledge is integral to sustaining traditional knowledge systems, and healing practices, and decolonizing knowledge production (Kermoal & Altamirano-Jimenez, 2016).

With First Peoples and non–First Peoples scholars alike questioning the efficacy of research methods based solely upon accepted social science research paradigms with Aboriginal and Torres Strait Islander populations, innovative and ontologically inclusive alternatives require consideration. Research conducted with incarcerated Aboriginal and Torres Strait Islander women in the Northern Territory and Western Australia may provide such an opportunity, arguing for a method of ‘research at the interface’ that utilises appreciative inquiry with culturally appropriate conversations (yarning). Employed across four prisons, the interface research method was applied as an innovative solution to measuring prison performance. It highlighted the lived experience of incarceration while re-imagining the prison, as it exists when it functions at its best. The article begins with a snapshot of the research conducted with Aboriginal and Torres Strait Islander women in prisons across the Northern Territory and Western Australia; this provides a frame through which to consider the efficacy of interfacing First Peoples research paradigms with Western traditional modes of research. Furthermore, the innovative application of appreciative inquiry to the prison is discussed. Given that appreciative inquiry explores and privileges the narrative as a means of making sense of the prison experience, the authors suggest it complements the Aboriginal and Torres Strait Islander tradition of ‘yarning’. A yarning style represents a way of ensuring cultural safety, respect and the utilisation of First Peoples ontology to research conducted with Aboriginal and Torres Strait Islander women. Overall, it is delineated how interfacing appreciative inquiry and yarning may provide a viable alternative to the deep colonising and perpetually oppressive use of Western modes of scholarship when engaging in research with First Peoples.

Globalization is bringing new tensions and challenges to efforts to build pluralistic and inclusive societies. In the name of secularism, state neutrality or security, restrictive policies are being enacted that target the cultural, linguistic and religious identities and practices of minorities. Policies of multiculturalism and intercultur- alism that promised greater engagement with others are being challenged by appeals to the vulnerability of dominant groups and the need to reduce the threats of minorities who are portrayed as radical and divisive. This essay provides an introduction to the papers in this special section of Transcultural Psychiatry from the 2014 McGill Advanced Study Institute in Cultural Psychiatry, which brought together scholars from cultural psychiatry, psychology, anthropology, political sci- ence, sociology and philosophy to explore basic questions including: How does diversity contribute to mental health and well-being for individuals and commu- nities? How is ‘‘the Other’’ constructed and what are the consequences of ‘‘othering’’ for recognition and support or discrimination and suppression of cul- tural values and practices? What are the implications of recent challenges to multi- culturalism and attacks on diversity in the public space for the health and well- being of populations? How can mental health research, policy and practice address the challenge of social integration in culturally diverse societies?

Manitou College, one of the first Canadian post-secondary
institutions for indigenous students, was created in 1973 on
the abandoned site of the missile base located in La Macaza,
Quebec. Despite its very short existence, Manitou College had
a considerable impact on the definition of a collective
indigenous identity and on the construction of First Nations
leadership in Canada and Quebec. Using primary and
secondary sources as well as new testimonies from key actors,
this article aims to contextualize the rise and fall of Manitou
College.

En 1973, dans les installations de l’ancienne base miliaire de La Macaza, au Québec, ouvrait l’un des premiers établissements postsecondaires destinés aux étudiants autochtones du Canada. Si l’expérience du Collège Manitou ne dura que quelques années, elle eut pourtant un effet considérable sur la fortification d’une identification collective, sur l’essor d’un leadership et sur le processus d’autonomisation autochtones au Canada et au Québec. À travers le recensement de sources primaires et secondaires et l’apport de nouveaux témoignages d’acteurs clés, cet article propose de retracer les grandes lignes qui ont caractérisé la création, le développement puis la fermeture du Collège Manitou.

Cultural safety is a strengths-based construct which aims to subvert unequal power relations, honor diverse ways of knowing in community-specific contexts, and acknowledge community as arbiter of 'how' safety is actualized. Published literature documents the benefits of culturally safe healthcare yet pays scant attention to culturally safe research praxis. Our team of practitioner-researchers sought to uncover meanings of cultural safety in community-based health research with Hawaiian Homestead residents. Focus groups were conducted in three communities. Emic descriptions of cultural safety and non-resident researchers were elicited. Content analysis revealed trust (hilina'i) as the overarching theme fundamental to cultural safety. Cultural safety was demonstrated by practices that accommodate and engage community in their shared sense of place, history, ways of knowing, and capacity-building. Such practices likely mitigate perceptions of cultural imposition and promote relevant interventions developed with communities. Implications are enunciated in HILINA'I, a mnemonic for advancing knowledge decolonization and health equity.

The concept of cultural competency is an emerging theme and area of interest in Australian libraries and archives. As more Indigenous people enter the profession, the more we have seen a push for recognition of Indigenous ways of knowing. A culturally competent profession would enable librarians, archivists and information professionals to be more consciously aware of their own backgrounds, and the different experiences and perspectives of people who are engaging with their collections and services.  An area that is still under-discussed is that of Indigenous cultural safety, including consideration of the ways in which Indigenous people are either made to feel safe or unsafe in libraries and archives. This paper discusses the importance of Indigenous voice and representation in the profession, as well as the need for Indigenous people to be taking a leading role in determining priorities around access, management and use of cultural heritage materials.

Depuis son ouverture en 2011 à Odanak, l’Institut collégial Kiuna constitue le seul établissement postsecondaire conçu par et pour les Premières Nations du Québec. Il s’inscrit dans la ligne directe de son prédécesseur, le Collège Manitou de La Macaza (1973-1976) et des Tribal Colleges and Universities (TCU) américains en matière de sécurité et de continuité culturelles. Or, l’introduction de perspectives autochtones et de cursus adaptés au sein du système d’éducation provincial pose un certain nombre de défis conceptuels et logistiques. L’établissement postsecondaire peut-il s’avérer un environnement favorable au développement identitaire des étudiants autochtones ? L’adaptation de programmes postsecondaires peut-elle contribuer à la persévérance et à la réussite des étudiants des Premières Nations ? Cet article vise à analyser les dispositifs inscrits au sein du projet pédagogique du programme Sciences humaines – Premières Nations de l’Institution Kiuna. À la lumière des témoignages d’étudiants, de diplômés et de professionnels autochtones recueillis entre 2013 et 2015, il tend à démontrer que l’adaptation de cursus et de services postsecondaires contribue à la sécurité culturelle, à l’enracinement identitaire et, donc, à la persévérance scolaire d’étudiants des Premières Nations.

Mots clés :
Institution Kiuna,  sécurité culturelle,  étudiants autochtones,  continuité culturelle,  Collège Manitou

*article lauréat du Prix étudiant chercheur étoile du Fonds québécois de recherche société et culture (FQRSC), avril 2017.

Cultural safety is borne from a specific challenge from indigenous nurses to Western healthcare systems.It is increasingly being developed by scholars and practitioners as a methodological imperative toward universal health care in a culturally diverse world. The extension of cultural safety, outside an indigenous context, reflects two issues: a theoretical concern with the culture of healthcare systems and the pragmatic challenges of competently caring for ethnically and religiously diverse communities. As discussed throughout this book, the term ‘culture’ covers an enormous domain and a precise definition is not straightforward. For the Nursing Council of New Zealand (‘the Nursing Council’) (2009), for example, ‘culture includes, but is not restricted to, age or generation; gender; sexual orientation; occupation and socioeconomic status; ethnic origin or migrant experience; religious or spiritual belief; and disability’.

In an attempt at a precise two-page definition, Gayatri Chakravorty Spivak (2006, p. 359), captures the reflexive orientation required to grasp how the term ‘culture’ works:

Every definition or description of culture comes from the cultural assumptions of the investigator. Euro-US academic culture… is so widespread and powerful that it is thought of as transparent and capable of reporting on all cultures. […] Cultural information should be received proactively, as always open-ended, always susceptible to a changed understanding. […] Culture is a package of largely unacknowledged assumptions, loosely held by a loosely outlined group of people, mapping negotiations between the sacred and the profane, and the relationship between the sexes.

Spivak’s discussion of the sacred and the profane links culture to the more formal institution of religion, which has historically provided the main discourse for discussion of cultural difference. Particularly important for cultural safety is her discussion of Euro-US academic culture, a ‘culture of no culture’, which has a specific lineage in the sciences of European Protestantantism. Through much of the 19th century, for example, compatibility with Christianity was largely assumed and required in scientific and medical knowledge, even as scientists began to remove explicit Christian references from their literature. This historical perspective helps us see how the technoscientific world of the healthcare system, and those of us in secular education, are working in the legacy of white Christian ideals, where the presence of other cultures becomes a ‘problem’ requiring ‘solutions’. Cultural safety, however, attempts to locate the problem where change can be achieved in the healthcare system itself.

Mental illnesses constitute a major burden of disease in Aboriginal Australians and Torres Strait Islanders (hereafter Aboriginal Australians), who are also overrepresented in the prison system. A legacy of colonization compounds such prevalence, and is further exacerbated by the persistence of racial discrimination and insensitivity across many sectors, including health. This research completed in a Western Australian forensic mental health setting identifies non-Aboriginal health professionals’ support needs to deliver high-quality, culturally-safe care to Aboriginal patients. Data were collected from health professionals using an online survey and 10 semistructured interviews.
Survey and interview results found that ongoing education was needed for staff to provide culturally-safe care, where Aboriginal knowledge, beliefs, and values were respected. The findings also support previous research linking Aboriginal health providers to improved health outcomes for Aboriginal patients. In a colonized country, such as Australia, education programmes that critically reflect on power relations privileging white Anglo-Australian cultural dominance and subjugating Aboriginal knowledge, beliefs, and values are important to identify factors promoting or compromising the care of Aboriginal patients and developing a deeper understanding of ‘cultural safety’ and its clinical application. Organizational commitment is needed to translate the findings to support non-Aboriginal health professionals deliver high-quality care to Aboriginal patients that is respectful of cultural differences.

Background
Despite the documented continued use of traditional healing methods, modalities and its associated practitioners by Indigenous groups across North America, it is presumed that widespread knowledge is elusive amongst most Western trained health professionals and systems. This despite that the approximately 7.5 million Indigenous peoples who currently reside in Canada and the United States (US) are most often served by Western systems of medicine. A state of the literature is currently needed in this area to provide an accessible resource tool for medical practitioners, scholars, and communities to better understand Indigenous traditional medicine in the context of current clinical care delivery and future policy making.

Methods
A systematic search of multiple databases was performed utilizing an established scoping review framework. A consequent title and abstract review of articles published on traditional Indigenous medicine in the North American context was completed.

Findings
Of the 4,277 published studies identified, 249 met the inclusion criteria divided into the following five categorical themes: General traditional medicine, integration of traditional and Western medicine systems, ceremonial practice for healing, usage of traditional medicine, and traditional healer perspectives.

Conclusions
This scoping review was an attempt to catalogue the wide array of published research in the peer-reviewed and online grey literature on traditional Indigenous medicine in North America in order to provide an accessible database for medical practitioners, scholars, and communities to better inform practice, policymaking, and research in Indigenous communities

The title of my research project is Digital Storytelling as an Indigenous Women’s Health Advocacy Tool: Empowering Indigenous Women to Frame Their Health Stories. I conceived of this project as community-based participatory action research carried out through the lens of Indigenous feminism which centers the participant as the person most knowledgeable about their own experiences (Green, 2017). The objectives of these health stories was to allow Indigenous women to share, with a medical audience, their traditional knowledge and healing practices and help them conceptualize and communicate about their own health care stories and service needs. It also served to educate non- Indigenous people about traditional healing practices for different Indigenous groups, bridging the gap between biomedical western medicine and Indigenous medicine. Indigenous digital storytelling (DST) within the framework of Indigenous research methodology, allows Indigenous women to share their health stories in a safe and respectful context. This decolonizing methodology allows for self-representation that challenges stereotypes and allows Indigenous communities to prioritize their own social and community needs and to protect their identities and cultural values in the process. Furthermore, it is essential to the decolonization process that Indigenous people speak with our own voices about our histories, culture, and experiences.

Since its opening in Odanak in 2011, Kiuna Institution has been the only post-secondary institution designed by and for Quebec’s First Nations. Like its predecessor, Manitou Community College in La Macaza (1973-1976), and the Tribal Colleges and Universities (TCUs) of the United States, it is committed to cultural safety and continuity. Now, however, with the introduction of Indigenous perspectives and curricula into the provincial educational system, a number of conceptual and logistical challenges are emerging. Can post-secondary institutions provide a supportive environment that helps Indigenous students develop their identity? Can adaptation of curricular programs encourage them to stay in school and succeed academically? This article aims to analyze the different components and approaches of Kiuna’s First Nations Social Science Program. Based on the testimonies and experiences of First Nations’ students, graduates, and professionals gathered between 2013 and 2015, it tends to show that adaptation of curricula and services does contribute to cultural safety, to a stronger cultural identity and, therefore, to perseverance and post-secondary success of First Nations students.

Updated with the permission of Recherches amérindiennes au Québec from the original French version: Dufour, E. (2015). “ « Une école où tu réapprends à être fier de ce que tu es… » : L’Institution Kiuna et le programme Sciences humaines – Premières Nations ”. Recherches amérindiennes au Québec, 45(2-3): 163-176.

Research involving Indigenous communities in Australia has a contentious history, fraught with a record of unethical and damaging practices, particularly when conducted by non-Indigenous researchers. This history has led to debates regarding the place of non-Indigenous researchers in Indigenous research and calls for increased awareness of the need for culturally relevant and respectful practice. This paper outlines the experience of a non-Indigenous researcher in an Indigenous community in Victoria, Australia. From the perspective of Indigenist research, it examines issues of protocol and respectful research methodologies with the purpose of enhancing learning for social work researchers.

Disproportional morbidity and mortality experienced by ethnic minorities in the United Kingdom have been highlighted by the Covid-19 pandemic. The 'Black Lives Matter' movement has exposed structural racism's contribution to these health inequities. 'Cultural Safety', an anti-racist, decolonising, and educational innovation originating in New Zealand, has been adopted in Australia. Cultural Safety aims to dismantle barriers faced by colonised Indigenous Peoples in mainstream healthcare, by addressing systemic racism. This paper explores what it means to be 'Culturally Safe'. The ways in which New Zealand and Australia are incorporating Cultural Safety into educating healthcare professionals and in day-today practice in medicine are highlighted. We consider the 'nuts and bolts' of translating Cultural Safety into the UK to reduce racism within healthcare. Listening to the voices of Black, Asian and minority ethnic NHS consumers, education in reflexivity, both personal and organisational within the NHS, are key. By listening to Indigenous colonised peoples, the ex-Empire may find solutions to health inequity. A decolonising feedback loop is required; however, we should take care not to culturally appropriate this valuable reverse innovation.

Can cultural adaptation of a curriculum and post-secondary services contribute to the anchoring of identity of First Nations students? If so, can this an-choring bolster post-secondary perseverance and academic success? Research conducted as part of my Master’s project1 tends to show that the development of culturally appropriate educational spaces promotes retention and post-secondary achievement of First Nations students in Quebec. The purpose of this article is to draw a portrait of the impact of introducing cultural security at the heart of the curriculum and post-secondary services, based specifically on the Kiuna Institution model. 

http://nikanite.uqac.ca/revue/revue_cpnn_anglais/FLASH/index.html

https://www.erudit.org/en/journals/haf/2017-v70-n4-haf03137/1040572ar/

Manitou College, one of the first Canadian post-secondary institutions for indigenous students, was created in 1973 on the abandoned site of the missile base located in La Macaza, Quebec. Despite its very short existence, Manitou College had a considerable impact on the definition of a collective indigenous identity and on the construction of First Nations leadership in Canada and Quebec. Using primary and secondary sources as well as new testimonies from key actors, this article aims to contextualize the rise and fall of Manitou College.

En 1973, dans les installations de l’ancienne base miliaire de La Macaza, au Québec, ouvrait l’un des premiers établissements postsecondaires destinés aux étudiants autochtones du Canada. Si l’expérience du Collège Manitou ne dura que quelques années, elle eut pourtant un effet considérable sur la fortification d’une identification collective, sur l’essor d’un leadership et sur le processus d’autonomisation autochtones au Canada et au Québec. À travers le recensement de sources primaires et secondaires et l’apport de nouveaux témoignages d’acteurs clés, cet article propose de retracer les grandes lignes qui ont caractérisé la création, le développement puis la fermeture du Collège Manitou.

For many years the contemporary Australian education system did not include Indigenous perspectives. The following paper will examine the impact this has had on both Aboriginal and non-Aboriginal students, while exploring some of the more positive changes currently underway.

This report outlines how the concept of cultural safety was introduced in a first year human services and social work course at an Australian university. The application of this concept as a central framework for contemporary practice illustrates how cultural safety can enrich cross-cultural teaching and practice from the first year of study. When a culturally safe approach is embraced, practitioners respect and acknowledge the uniqueness of each individual, their own cultural frame of reference, and recognise that it is the service user who deems the professional relationship as culturally safe. While individual and institutional constraints can prevent the integration of this concept in relevant curricula and limit the impact of cultural safety knowledge on first year students' learning experiences, it is argued that a culturally safe philosophy should be embedded more systematically at individual and institutional levels, and throughout the student lifecycle, as a promising approach for crosscultural encounters.

Colonisation continues to underpin social identities and relationships in Aotearoa/New Zealand. In this editorial we examine these identities and relationships, pointing out that arguments are frequently made against indigenous Maori rights in favour of the rights of other visibly different communities, such as Pacific ... See Morepeoples and ethnic communities. This construction of competing Others is a key technique through which unequal power relationships and the dominance of white-settler institutions are maintained in Aotearoa/ New Zealand. We suggest that, with our population projections predicted to make Aotearoa/New Zealand browner and our health workforce increasingly di- verse, these social identities and relationships warrant further attention. We advocate for the centrality of Maori rights and the fulfilment of these rights, in order to provide a basis for a broader social justice agenda working for the elimination of both ethnic inequalities in health and racial discrimination more generally. We suggest that, in so doing, the ideal of having a society that is not structured to privilege and advantage one group (white settlers) over others (Maori and other groups, including migrant groups) can occur.

Authors: Rachelle Hole, Mike Evans, Lawrence D. Berg, Joan L. Bottorff, Carlene Dingwall, Carmella Alexis, Jessie Nyberg, and Michelle L. Smith. 

Forthcoming in Qualitative Health Research. 

Abstract: In Canada, cultural safety is emerging as a theoretical and practice lens to orient health care services to meet the needs of Aboriginal people. Evidence suggests Aboriginal peoples’ encounters with health care are commonly negative, and there is concern that these experiences can contribute to further adverse health outcomes. In this article, we report findings based on participatory action research drawing on Indigenous methods. Our project goal was to interrogate practices within one hospital to see whether and how cultural safety for Aboriginal patients could be improved. Interviews with Aboriginal patients who had accessed hospital services were conducted and responses were collated into narrative summaries. Using interlocking analysis, findings revealed a number of processes operating to produce adverse health outcomes. One significant outcome is the production of structural violence that reproduces experiences of institutional trauma. Positive culturally safe experiences, less reported, were described as interpersonal interactions with feelings visibility and therefore, treatment as a “human being”.

This paper is aimed at exploring the role of the United Nations Disability Inclusion Strategy as a rights-based concept in understanding the recent COVID-19 outbreak; and how Cultural-Safety Capability Information, visible within the DSM-5, is linked with the achievable recovery and inclusion for persons with disabilities and post-COVID-19 pandemic for health and social care practitioners. There are two measured, actionable targets from the Disability Inclusion Strategy that are geared towards achievable standards of health for persons with disabilities, which are the identifying and eliminating of obstacles and barriers to accessibility in healthcare facilities and the training of healthcare personnel on disability inclusion and improving service delivery for persons with disabilities. The concepts of recovery and inclusion are discussed within a rights-based, and Cultural-Safety Capability Information (DSM-5) approaches in order to curb the COVID-19 info-demic (Information epidemic). This paper has recommendations for the United Nations Disability Inclusion Strategy as a rights-based idea and the re-educating and reorientation of both the right-holders, persons with disabilities, for example, and the duty-bearers. This paper also discusses the health and social care practitioners and their realisation of health care and recovery, curbing inequalities in accessing health care, education, and easing participation for persons with disabilities during the COVID-19 pandemic.

The greater mobility of people and the worldwide displacement of millions, forced or voluntary, has directed attention to their human security in foreign environments. We propose that a focus on cultural safety is becoming an essential requirement for the human security of displaced minorities everywhere, building on previous work in educational settings [6]. As a necessary though insufficient condition for human security, cultural safety is affected by dependency relationships, power imbalances, dominant paradigms, and norms of public conduct as they apply to displaced cultural minorities. The central question how cultural safety could be enhanced is addressed through empirical scenarios where the cultural safety of individuals was placed in jeopardy. Such events often manifest as the perception of offence, sometimes leading to violent conflict. Recognizing the futility of attempts to prevent all and any offence, our arguments amount to a novel approach to strengthen cultural safety, and thus human security: preparing both sides for offensive experiences as a means to pre-empt counterproductive reactions. We discuss strategies toward that goal that might allow individuals, families, larger groups and organizations to work collaboratively towards ensuring the cultural safety of displaced people, thus making a vital contribution towards sustainable human security.

Une histoire à raconter: « Une école faite pour nous autres » (2017) est
une version bonifiée du document de présentation graphique J'ai une
histoire à raconter (2016), lequel fut sélectionné parmi les 25
gagnants nationaux de l'édition 2016 du concours éponyme du Conseil de recherche en sciences humaines du Canada (CRSH).

Ce projet en cours de développement s'insère dans le cadre de la
démarche de recherche-création d'Emanuelle Dufour, doctorante en
éducation par les arts à l'Université Concordia. Elle s'articule autour de
la production de mémoires graphiques en tant qu'outils de rencontre
avec l'histoire culturelle de l'éducation autochtone au Québec et au Canada.