Access to culturally safe health services is a basic human right, however through the lasting eff... more Access to culturally safe health services is a basic human right, however through the lasting effects of colonisation, oppression, and systemic racism, the individual and community health of Indigenous peoples in Australia and Aotearoa New Zealand have been severely impacted. The Aboriginal and Torres Strait Islander Health and Cultural Safety Strategy of the Australian Health Practitioners Regulation Agency, and the Standards of Cultural Competence and Cultural Safety of the Optometrists and Dispensing Opticians Board of New Zealand, recognise the importance of access to safe health care for Aboriginal, Torres Strait Islander and Māori patients, which encompasses both clinical competency and cultural safety. Universities have an ongoing responsibility to ensure their learning and teaching activities result in graduates being able to provide culturally safe practice. This article highlights the emergence of culturally safe practices in the Australian and Aotearoa New Zealand optometry curricula over the last five years incorporating Indigenous ways of knowing, being and doing into the curricula, understanding the local Indigenous histories and contexts, the adoption of online cultural education modules, and clinical placement partnerships with local Indigenous communities. Whilst there is still much work to do to achieve the goal of graduating culturally safe optometrists, this paper focuses on features that enable or impede progress in the development of culturally safe practices within the optometry programmes to improve eye health equity for Indigenous recognise the diversity of Indigenous cultures across Australia and NZ.
Access to culturally safe health services is a basic human right, however through the lasting eff... more Access to culturally safe health services is a basic human right, however through the lasting effects of colonisation, oppression, and systemic racism, the individual and community health of Indigenous peoples in Australia and Aotearoa New Zealand have been severely impacted. The Aboriginal and Torres Strait Islander Health and Cultural Safety Strategy of the Australian Health Practitioners Regulation Agency, and the Standards of Cultural Competence and Cultural Safety of the Optometrists and Dispensing Opticians Board of New Zealand, recognise the importance of access to safe health care for Aboriginal, Torres Strait Islander and Māori patients, which encompasses both clinical competency and cultural safety. Universities have an ongoing responsibility to ensure their learning and teaching activities result in graduates being able to provide culturally safe practice. This article highlights the emergence of culturally safe practices in the Australian and Aotearoa New Zealand optometry curricula over the last five years incorporating Indigenous ways of knowing, being and doing into the curricula, understanding the local Indigenous histories and contexts, the adoption of online cultural education modules, and clinical placement partnerships with local Indigenous communities. Whilst there is still much work to do to achieve the goal of graduating culturally safe optometrists, this paper focuses on features that enable or impede progress in the development of culturally safe practices within the optometry programmes to improve eye health equity for Indigenous recognise the diversity of Indigenous cultures across Australia and NZ.
Research reveals that medicines are frequently not taken as intended, stockpiled for future use, ... more Research reveals that medicines are frequently not taken as intended, stockpiled for future use, discontinued when symptoms fade or passed to others. Medications are material objects with therapeutic uses that enter into and take on meaning within people’s lives. In this way they are culturally embedded phenomena that carry meanings and shape social relationships and practices. The symbolic meanings given to medications and cultural relations are important for understanding variations in medication practices. Households with elders often contain more medications and have more complex age-related medical conditions. In households where members are engaged in the reciprocation of care among two or three generations, medications within and between these relationships take on a range of dynamic meanings. In this paper, we explore how interactions between household members affect medicines-taking practices of elders and their families from three cultural
A sustained national focus on improving youth mental health and wellbeing in Aotearoa is strongly... more A sustained national focus on improving youth mental health and wellbeing in Aotearoa is strongly indicated by current national prevalence statistics. Wellbeing is, however, complex and situated, as well as notoriously difficult to define and operationalise. To facilitate good lives for young people, we need to enrich our conceptualisations of what wellbeing means and how it unfolds for diverse rangatahi, in context. In this paper, we share findings from an in-depth, collaborative qualitative research project exploring rangatahi hauora. A central purpose of our work has been to find ways to enliven and challenge existing discourse on youth wellbeing with the voices and perspectives of diverse young people. Drawing from open-ended interviews conducted with 56 culturally diverse rangatahi (young people) aged 16–20 living in Tāmaki Makaurau (Auckland), we present a layered analysis of rangatahi’s hauora narratives, framed around the concept of whakawhanaungatanga. Our analysis attends to the centrality of connection and relationships in rangatahi’s talk and explores resonances and dissonances with other culturally available sources of knowledge about young people. Our paper concludes by briefly considering the implications of our analysis and their potential to advance and diversify existing understandings of rangatahi hauora in Aotearoa.
A sustained national focus on improving youth mental health and wellbeing in Aotearoa is strongly... more A sustained national focus on improving youth mental health and wellbeing in Aotearoa is strongly indicated by current national prevalence statistics. Wellbeing is, however, complex and situated, as well as notoriously difficult to define and operationalise. To facilitate good lives for young people, we need to enrich our conceptualisations of what wellbeing means and how it unfolds for diverse rangatahi, in context. In this paper, we share findings from an in-depth, collaborative qualitative research project exploring rangatahi hauora. A central purpose of our work has been to find ways to enliven and challenge existing discourse on youth wellbeing with the voices and perspectives of diverse young people. Drawing from open-ended interviews conducted with 56 culturally diverse rangatahi (young people) aged 16–20 living in Tāmaki Makaurau (Auckland), we present a layered analysis of rangatahi’s hauora narratives, framed around the concept of whakawhanaungatanga. Our analysis attends to the centrality of connection and relationships in rangatahi’s talk and explores resonances and dissonances with other culturally available sources of knowledge about young people. Our paper concludes by briefly considering the implications of our analysis and their potential to advance and diversify existing understandings of rangatahi hauora in Aotearoa.
Clinical engagement is often removed from everyday social processes familiar to Māori (indigenous... more Clinical engagement is often removed from everyday social processes familiar to Māori (indigenous people of Aotearoa [New Zealand]), as it can focus on health consumerism rather than communication and connection. The health encounter is not a routine social engagement, patients often feel unwell and experience a range of emotions; feeling unsure, vulnerable, nervous and out of their comfort zone. Patients are faced with health literacy (HL) demands, such as new information, words and concepts and may be faced with making quick decisions. Feeling guided, supported and safe are important factors in interactions with health professionals. Drawing on a literature review and some of the findings from a Kaupapa Māori Evaluation which analysed some participants’ perspectives of the effectiveness and impact of a cardiovascular disease (CVD) medicines health literacy intervention trial, this paper provides a distal understanding of interpersonal dynamics of HL that is vital to understanding ...
This piece is two videos. Part I, Aro ki te Wairua o te Ha, is set within native bush on the land... more This piece is two videos. Part I, Aro ki te Wairua o te Ha, is set within native bush on the lands of Te Kawerau a Maki. Videography, words and painting articulate my identity and journey as an Indigenous artist, activist and community psychologist. I begin with an abstract image that appears visually dislocated, fluid and non-complementary, inviting the audience to draw on senses to emancipate stories and spirit otherwise choked in Psychology and to make sense of the image – to try and create, light up and connect – thereby also inviting mystery, curiosity, confusion and misperception. In Part II, Ali, Rachel and I korero after having seen and felt Part I. My stories of Psychology, diving, painting and my Nan carry us through the role of unknowing and vulnerability when experimenting with form. I reflect on how painting is an assertion of mana motuhake and commitment to decolonisation. While this Abstract has reflected on content, I conclude with a ‘Concrete’ that reflects on form, before offering a recording by Dr Amitabh Rai.
Could experimenting with form help us to counter – even
crack – coloniality? We are hopeful. For ... more Could experimenting with form help us to counter – even crack – coloniality? We are hopeful. For us, experimenting with form shimmers with possibilities for (a) decolonising Psychology. Awry2 (“Awry-squared”) is a section dedicated to experimenting with form within Critical Psychology and related fields. Aka, where Awry goes awry. In this Introduction, we summarise some shapeshifting possibilities for knowledge, knowing, knowers when experimenting with form. And we overview how, through Awry2, we are experimenting with making a space for these possibilities to both breathe and be put to the test.
Could experimenting with form help us to counter – even crack – coloniality? We are hopeful. For ... more Could experimenting with form help us to counter – even crack – coloniality? We are hopeful. For us, experimenting with form shimmers with possibilities for (a) decolonising Psychology. Awry2 (“Awry-squared”) is a section dedicated to experimenting with form within Critical Psychology and related fields. Aka, where Awry goes awry. In this Intro- duction, we summarise some shapeshifting possibilities for knowledge, knowing, knowers when experimenting with form. And we overview how, through Awry2, we are ex- perimenting with making a space for these possibilities to both breathe and be put to the test.
AlterNative: An International Journal of Indigenous Peoples
The healthcare system is complex and challenging to virtually everyone but more so to those who a... more The healthcare system is complex and challenging to virtually everyone but more so to those who are marginalised, impoverished, and isolated—all factors that exacerbate health literacy barriers. This article reports on an analysis of qualitative data collected for a kaupapa Māori evaluation of a Cardiovascular Disease Medications Health Literacy Intervention. The evaluation study involved a kaupapa Māori evaluation of the effectiveness of the intervention and the discussion of wider learnings in relation to health literacy interventions with Māori and other Indigenous communities. Findings are grouped into three key themes: Whakaaro, tūrangatira, and whanaungatanga. Whakaaro—fluidity of understanding—refers to the importance of maintaining patient medication knowledge and nurturing relationships between patients and health professionals. Tūrangatira—presence—refers to changes in participation practices between patients and health professionals, as well as the limitations and outcome...
AlterNative: An International Journal of Indigenous Peoples
The healthcare system is complex and challenging to virtually everyone but more so to those who a... more The healthcare system is complex and challenging to virtually everyone but more so to those who are marginalised, impoverished, and isolated—all factors that exacerbate health literacy barriers. This article reports on an analysis of qualitative data collected for a kaupapa Māori evaluation of a Cardiovascular Disease Medications Health Literacy Intervention. The evaluation study involved a kaupapa Māori evaluation of the effectiveness of the intervention and the discussion of wider learnings in relation to health literacy interventions with Māori and other Indigenous communities. Findings are grouped into three key themes: Whakaaro, tūrangatira, and whanaungatanga. Whakaaro—fluidity of understanding—refers to the importance of maintaining patient medication knowledge and nurturing relationships between patients and health professionals. Tūrangatira—presence—refers to changes in participation practices between patients and health professionals, as well as the limitations and outcome...
Chronic illnesses are a feature of many Maori homescapes. These illnesses are often managed at ho... more Chronic illnesses are a feature of many Maori homescapes. These illnesses are often managed at home through the use of health technologies, particularly medications. This article explores the meanings given to medications and the use of this health technology ...
Access to culturally safe health services is a basic human right, however through the lasting eff... more Access to culturally safe health services is a basic human right, however through the lasting effects of colonisation, oppression, and systemic racism, the individual and community health of Indigenous peoples in Australia and Aotearoa New Zealand have been severely impacted. The Aboriginal and Torres Strait Islander Health and Cultural Safety Strategy of the Australian Health Practitioners Regulation Agency, and the Standards of Cultural Competence and Cultural Safety of the Optometrists and Dispensing Opticians Board of New Zealand, recognise the importance of access to safe health care for Aboriginal, Torres Strait Islander and Māori patients, which encompasses both clinical competency and cultural safety. Universities have an ongoing responsibility to ensure their learning and teaching activities result in graduates being able to provide culturally safe practice. This article highlights the emergence of culturally safe practices in the Australian and Aotearoa New Zealand optometry curricula over the last five years incorporating Indigenous ways of knowing, being and doing into the curricula, understanding the local Indigenous histories and contexts, the adoption of online cultural education modules, and clinical placement partnerships with local Indigenous communities. Whilst there is still much work to do to achieve the goal of graduating culturally safe optometrists, this paper focuses on features that enable or impede progress in the development of culturally safe practices within the optometry programmes to improve eye health equity for Indigenous recognise the diversity of Indigenous cultures across Australia and NZ.
Access to culturally safe health services is a basic human right, however through the lasting eff... more Access to culturally safe health services is a basic human right, however through the lasting effects of colonisation, oppression, and systemic racism, the individual and community health of Indigenous peoples in Australia and Aotearoa New Zealand have been severely impacted. The Aboriginal and Torres Strait Islander Health and Cultural Safety Strategy of the Australian Health Practitioners Regulation Agency, and the Standards of Cultural Competence and Cultural Safety of the Optometrists and Dispensing Opticians Board of New Zealand, recognise the importance of access to safe health care for Aboriginal, Torres Strait Islander and Māori patients, which encompasses both clinical competency and cultural safety. Universities have an ongoing responsibility to ensure their learning and teaching activities result in graduates being able to provide culturally safe practice. This article highlights the emergence of culturally safe practices in the Australian and Aotearoa New Zealand optometry curricula over the last five years incorporating Indigenous ways of knowing, being and doing into the curricula, understanding the local Indigenous histories and contexts, the adoption of online cultural education modules, and clinical placement partnerships with local Indigenous communities. Whilst there is still much work to do to achieve the goal of graduating culturally safe optometrists, this paper focuses on features that enable or impede progress in the development of culturally safe practices within the optometry programmes to improve eye health equity for Indigenous recognise the diversity of Indigenous cultures across Australia and NZ.
Research reveals that medicines are frequently not taken as intended, stockpiled for future use, ... more Research reveals that medicines are frequently not taken as intended, stockpiled for future use, discontinued when symptoms fade or passed to others. Medications are material objects with therapeutic uses that enter into and take on meaning within people’s lives. In this way they are culturally embedded phenomena that carry meanings and shape social relationships and practices. The symbolic meanings given to medications and cultural relations are important for understanding variations in medication practices. Households with elders often contain more medications and have more complex age-related medical conditions. In households where members are engaged in the reciprocation of care among two or three generations, medications within and between these relationships take on a range of dynamic meanings. In this paper, we explore how interactions between household members affect medicines-taking practices of elders and their families from three cultural
A sustained national focus on improving youth mental health and wellbeing in Aotearoa is strongly... more A sustained national focus on improving youth mental health and wellbeing in Aotearoa is strongly indicated by current national prevalence statistics. Wellbeing is, however, complex and situated, as well as notoriously difficult to define and operationalise. To facilitate good lives for young people, we need to enrich our conceptualisations of what wellbeing means and how it unfolds for diverse rangatahi, in context. In this paper, we share findings from an in-depth, collaborative qualitative research project exploring rangatahi hauora. A central purpose of our work has been to find ways to enliven and challenge existing discourse on youth wellbeing with the voices and perspectives of diverse young people. Drawing from open-ended interviews conducted with 56 culturally diverse rangatahi (young people) aged 16–20 living in Tāmaki Makaurau (Auckland), we present a layered analysis of rangatahi’s hauora narratives, framed around the concept of whakawhanaungatanga. Our analysis attends to the centrality of connection and relationships in rangatahi’s talk and explores resonances and dissonances with other culturally available sources of knowledge about young people. Our paper concludes by briefly considering the implications of our analysis and their potential to advance and diversify existing understandings of rangatahi hauora in Aotearoa.
A sustained national focus on improving youth mental health and wellbeing in Aotearoa is strongly... more A sustained national focus on improving youth mental health and wellbeing in Aotearoa is strongly indicated by current national prevalence statistics. Wellbeing is, however, complex and situated, as well as notoriously difficult to define and operationalise. To facilitate good lives for young people, we need to enrich our conceptualisations of what wellbeing means and how it unfolds for diverse rangatahi, in context. In this paper, we share findings from an in-depth, collaborative qualitative research project exploring rangatahi hauora. A central purpose of our work has been to find ways to enliven and challenge existing discourse on youth wellbeing with the voices and perspectives of diverse young people. Drawing from open-ended interviews conducted with 56 culturally diverse rangatahi (young people) aged 16–20 living in Tāmaki Makaurau (Auckland), we present a layered analysis of rangatahi’s hauora narratives, framed around the concept of whakawhanaungatanga. Our analysis attends to the centrality of connection and relationships in rangatahi’s talk and explores resonances and dissonances with other culturally available sources of knowledge about young people. Our paper concludes by briefly considering the implications of our analysis and their potential to advance and diversify existing understandings of rangatahi hauora in Aotearoa.
Clinical engagement is often removed from everyday social processes familiar to Māori (indigenous... more Clinical engagement is often removed from everyday social processes familiar to Māori (indigenous people of Aotearoa [New Zealand]), as it can focus on health consumerism rather than communication and connection. The health encounter is not a routine social engagement, patients often feel unwell and experience a range of emotions; feeling unsure, vulnerable, nervous and out of their comfort zone. Patients are faced with health literacy (HL) demands, such as new information, words and concepts and may be faced with making quick decisions. Feeling guided, supported and safe are important factors in interactions with health professionals. Drawing on a literature review and some of the findings from a Kaupapa Māori Evaluation which analysed some participants’ perspectives of the effectiveness and impact of a cardiovascular disease (CVD) medicines health literacy intervention trial, this paper provides a distal understanding of interpersonal dynamics of HL that is vital to understanding ...
This piece is two videos. Part I, Aro ki te Wairua o te Ha, is set within native bush on the land... more This piece is two videos. Part I, Aro ki te Wairua o te Ha, is set within native bush on the lands of Te Kawerau a Maki. Videography, words and painting articulate my identity and journey as an Indigenous artist, activist and community psychologist. I begin with an abstract image that appears visually dislocated, fluid and non-complementary, inviting the audience to draw on senses to emancipate stories and spirit otherwise choked in Psychology and to make sense of the image – to try and create, light up and connect – thereby also inviting mystery, curiosity, confusion and misperception. In Part II, Ali, Rachel and I korero after having seen and felt Part I. My stories of Psychology, diving, painting and my Nan carry us through the role of unknowing and vulnerability when experimenting with form. I reflect on how painting is an assertion of mana motuhake and commitment to decolonisation. While this Abstract has reflected on content, I conclude with a ‘Concrete’ that reflects on form, before offering a recording by Dr Amitabh Rai.
Could experimenting with form help us to counter – even
crack – coloniality? We are hopeful. For ... more Could experimenting with form help us to counter – even crack – coloniality? We are hopeful. For us, experimenting with form shimmers with possibilities for (a) decolonising Psychology. Awry2 (“Awry-squared”) is a section dedicated to experimenting with form within Critical Psychology and related fields. Aka, where Awry goes awry. In this Introduction, we summarise some shapeshifting possibilities for knowledge, knowing, knowers when experimenting with form. And we overview how, through Awry2, we are experimenting with making a space for these possibilities to both breathe and be put to the test.
Could experimenting with form help us to counter – even crack – coloniality? We are hopeful. For ... more Could experimenting with form help us to counter – even crack – coloniality? We are hopeful. For us, experimenting with form shimmers with possibilities for (a) decolonising Psychology. Awry2 (“Awry-squared”) is a section dedicated to experimenting with form within Critical Psychology and related fields. Aka, where Awry goes awry. In this Intro- duction, we summarise some shapeshifting possibilities for knowledge, knowing, knowers when experimenting with form. And we overview how, through Awry2, we are ex- perimenting with making a space for these possibilities to both breathe and be put to the test.
AlterNative: An International Journal of Indigenous Peoples
The healthcare system is complex and challenging to virtually everyone but more so to those who a... more The healthcare system is complex and challenging to virtually everyone but more so to those who are marginalised, impoverished, and isolated—all factors that exacerbate health literacy barriers. This article reports on an analysis of qualitative data collected for a kaupapa Māori evaluation of a Cardiovascular Disease Medications Health Literacy Intervention. The evaluation study involved a kaupapa Māori evaluation of the effectiveness of the intervention and the discussion of wider learnings in relation to health literacy interventions with Māori and other Indigenous communities. Findings are grouped into three key themes: Whakaaro, tūrangatira, and whanaungatanga. Whakaaro—fluidity of understanding—refers to the importance of maintaining patient medication knowledge and nurturing relationships between patients and health professionals. Tūrangatira—presence—refers to changes in participation practices between patients and health professionals, as well as the limitations and outcome...
AlterNative: An International Journal of Indigenous Peoples
The healthcare system is complex and challenging to virtually everyone but more so to those who a... more The healthcare system is complex and challenging to virtually everyone but more so to those who are marginalised, impoverished, and isolated—all factors that exacerbate health literacy barriers. This article reports on an analysis of qualitative data collected for a kaupapa Māori evaluation of a Cardiovascular Disease Medications Health Literacy Intervention. The evaluation study involved a kaupapa Māori evaluation of the effectiveness of the intervention and the discussion of wider learnings in relation to health literacy interventions with Māori and other Indigenous communities. Findings are grouped into three key themes: Whakaaro, tūrangatira, and whanaungatanga. Whakaaro—fluidity of understanding—refers to the importance of maintaining patient medication knowledge and nurturing relationships between patients and health professionals. Tūrangatira—presence—refers to changes in participation practices between patients and health professionals, as well as the limitations and outcome...
Chronic illnesses are a feature of many Maori homescapes. These illnesses are often managed at ho... more Chronic illnesses are a feature of many Maori homescapes. These illnesses are often managed at home through the use of health technologies, particularly medications. This article explores the meanings given to medications and the use of this health technology ...
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Papers by Teah Carlson
crack – coloniality? We are hopeful. For us, experimenting
with form shimmers with possibilities for (a) decolonising
Psychology. Awry2 (“Awry-squared”) is a section dedicated
to experimenting with form within Critical Psychology and
related fields. Aka, where Awry goes awry. In this Introduction, we summarise some shapeshifting possibilities for knowledge, knowing, knowers when experimenting with form. And we overview how, through Awry2, we are experimenting with making a space for these possibilities to both breathe and be put to the test.
crack – coloniality? We are hopeful. For us, experimenting
with form shimmers with possibilities for (a) decolonising
Psychology. Awry2 (“Awry-squared”) is a section dedicated
to experimenting with form within Critical Psychology and
related fields. Aka, where Awry goes awry. In this Introduction, we summarise some shapeshifting possibilities for knowledge, knowing, knowers when experimenting with form. And we overview how, through Awry2, we are experimenting with making a space for these possibilities to both breathe and be put to the test.