Litchfield, M., Clarke, M., Edwards, R., Richardson, F., Tansley, R., & Woodman, K. (1995). A description of the needs of people with cancer and support people. Ph.D. thesis, , .
Abstract: The report of a research project commissioned by the Wellington Division of the New Zealand Cancer Society to provide a foundation for policy to give direction to development of its services. The research approach and methodology had an ecological theory foundation. It involved a survey and in-depth interviews with people with cancer and those caring for them to understand their experience. Needs were identified from the data and presented according to three distinct phases in the course of living with cancer. People moved from the shock of diagnosis, through the time of treatment when usual living was suspended and focus narrowed on the intensive fight against the disease, then into a very different phase of on-going ?wait-and-see? time requiring a new way of living with uncertainty for both patient and carers. The last phase was where most of the unmet needs lay. Recommendations were made for services to provide a continuous caring relationship for patients and carers with a knowledgeable person from the point of diagnosis.
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McEldowney, R. A., Richardson, F., Turia, D., Laracy, K., Scott, W., & MacDonald, S. (2006). Opening our eyes, shifting our thinking: The process of teaching and learning about reflection in cultural safety education and practice: An evaluation study. Wellington: Victoria University of Wellington.
Abstract: The purpose of the research was an evaluation of practice exemplars as a reflective process in teaching and learning about cultural safety. Six Maori, two Pacific and five Pakeha students, ranging in age from 30 to 40, took part in the research. The research findings revealed five sub themes: personal safety, power/ powerlessness, reflection, teaching and learning and cultural safety. The presentation, while acknowledging that cultural safety shared some commonalities with culture care theory, highlighted differences between the two. These included that cultural safety was explicit in identifying the inherent power of the nurse in health care relationships; related to the experience of the recipient of nursing care, and extended beyond cultural awareness and sensitivity; provided consumers of nursing services with the power to comment on practices; and contributed to the achievement of positive outcomes and experiences for them. It outlined the characteristics of a culturally safe nurse as a nurse who had undertaken a process of reflection on her/his own cultural identity and who recognised the impact their personal culture had on client care.
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Richardson, F. (2012). Editorial: Cultural Safety 20 Years On Time to Celebrate or Commiserate? Available through NZNO library, (19), 5–8.
Abstract: There needs to be more practice-focused research about how cultural safety is experienced by the recipient of care and how it is applied in nursing and healthcare delivery. [...]sociology, science, and knowledge developed from within northern hemisphere societies. Because the ground is different for knowledge arising from the New Zealand experience, theorising cultural safety must be different too.
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Richardson, F. I. (2000). What is it like to teach cultural safety in a New Zealand nursing education programme? Ph.D. thesis, , .
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Richardson, F. I., & Carryer, J. B. (2005). Teaching cultural safety in a New Zealand nursing education program. Journal of Nursing Education, 44(5), 201–208.
Abstract: This article describes the findings of a research study on the experience of teaching cultural safety. As a teacher of cultural safety, the first author was interested in exploring the experience of teaching the topic with other cultural safety teachers. A qualitative approach situated in a critical theory paradigm was used for the study. The study was informed by the ideas of Foucault and feminist theory. Fourteen women between ages 20 and 60 were interviewed about their experience of teaching cultural safety. Five women were Maori and 9 were Pakeha. Following data analysis, three major themes were identified: that the Treaty of Waitangi provides for an examination of power in cultural safety education; that the broad concept of difference influences the experience of teaching cultural safety; and that the experience of teaching cultural safety has personal, professional, and political dimensions. These dimensions were experienced differently by Maori and Pakeha teachers.
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