Cultural Safety in Healthcare:
Terminology & Definitions

Introduction
 This topic introduces students to key terminology that is used in the context of developing and
delivering culturally safe health-care to Aboriginal and Torres Strait Islander Australians.
 Learning outcome
On completion of this module you will be able to:
 Analyse the strengths and limitations of key terms and definitions in the context of culturally safe
practice.
 Content
Across the literature, there is diversity and interchange-ability amongst the terms used to describe the
qualities of safe and welcoming health services for Aboriginal and Torres Strait Islander peoples (Taylor,
Durey, Bullen, Mulcock, Kickett & Jones, 2014). In this field, terminology continues to be a widely
discussed, changing and often contested area.
Key terms and definitions
It is important to acknowledge as health professionals that not everyone shares the same beliefs and
views about health and what it means to be healthy. Our health systems and health services often
privilege a certain way of thinking and this can be at the expense of others’ way of thinking and therefore
their health (Taylor & Guerin, 2014, p. 10).
There are a number of concepts that are important to understand and consider as a health professional
for working with cultural difference. The Cultural Capability Frameworkmodel (illustrated below) used
to inform this course aims to prepare graduates to provide culturally safe health practices through the
development of cultural capabilities.

 
Department of Health (2015)
Cultural awareness
Cultural awareness is an early step in the cultural competence journey.  Becoming culturally aware
involves identifying cultural difference.  It involves learning about the history, practices and rituals of
another culture (NCNZ, 2002).  Cultural awareness training, does not generally focus on the psycho-
social, economic and political context in which people exist within societies today.  Becoming culturally
aware involves recognising and acknowledging the cultural implications of health behaviour (Wells,
2000).
Cultural Sensitivity
Cultural sensitivity alerts us to the legitimacy of difference within society and asks us to examine our
own cultural bias (Taylor & Guerin, 2014).  Becoming culturally sensitive involves people or
organizations undertaking self-exploration, in particular with regards to what is commonly termed ‘white
privilege’ or ‘majority privilege’. Becoming culturally sensitive requires individuals to assess their position
within society and to reflect on firstly, why they are in such a position and secondly on what influence
their position within society has over others. It is not until we understand the impact that majority
privilege has on minority populations or we stop and reflect on what it must be like to be a member of a
minority population within society that we can truly respect cultural difference (Taylor & Guerin, 2014). 
Hacker (2003), stated in his book,” Two Nations”,
Idea’s about equity, inferiority, and superiority are not figments in people’s minds, such
sentiments have an impact on how institutions operate and opinions held tend to be self-
fulfilling.  If members of a race or other grouping are believed to be deficient in character or
capacities, the larger society will consign them to subordinate positions (p.29).
Cultural Safety
Cultural safety relates to the experience of the recipient of care and extends beyond cultural awareness
and sensitivity. This requires the health professional to critically reflect on their interaction and the impact
of their own cultural identity on their provision of care. (Taylor & Guerin, 2014)
Cultural safety was a term originally coined by a first year nursing student in New Zealand.  It is a
qualitative measure. Basically put, the term explains an environment which is perceived as safe by
those within it (NCNZ, 2002).  In the Primary Care and General Practice arena this would equate to a

practice or service being considered culturally safe by the users of that service.  It allows patients/clients
to be involved in the improvement of services by empowering patients to comment on care. This
inclusive practice allows patients to be involved in changes, in where their experience with a service or
practice has been negative.  Therefore, it is only a consumer of the service that can deem a service
provider as being culturally safe.  The steps in achieving cultural safety are outlined in the figure below.

 
Nursing Council of New Zealand (2011)
Cultural Competence
Cultural competence is not a destination or a tangible end target point, but rather an ongoing journey of
learning and adjustment of behaviors, beliefs and actions (Dudgeon, Milroy & Walker, 2014). Diversity
Training University International (DTUI) isolated four cognitive components involved in achieving
improved multi-cultural competence including: Awareness; Attitude; Knowledge, and; Skills.
A synthesis of the concepts of cultural safety, awareness, sensitivity, competence and respect (Taylor &
Guerin, 2014, p. 20)  are outlined in the table below
Framework Key Idea or
element

Strengths Limitations

Cultural
Safety

Regardful of
difference.
Decolonising:
Understanding of
history.
Considerations of
power.
Reflective practice:
understanding own
culture.
Safety is determined
by the recipient of
care.

Conceptually
addresses elements
that theoretically should
improve health
outcomes.
Derived from a colonial
context.
Developed by
Indigenous peoples.

Requires more research.
Has generally focussed on
application in interpersonal
contexts and not as much in
an organisational or structural
context.

Cultural
Awareness

Focus on awareness
of differences
between groups.

Provides a starting
point to understand
difference.

Impractical to provide
awareness of all cultural
differences.
Constructs culture as static.
Can lead to stereotyping.

Cultural
Sensitivity

Sensitive to
elements of
difference between
self and clients.

Extends awareness to
a sensitivity.
Validates right to
difference.

Improvement of practice
requires more than sensitivity
to issues.

Cultural
Competence

Awareness,
knowledge, skills
relating to culture.
Understand self as
culture bearer.
Recognition of
historical, social and
political influences.

Has a relatively
extensive literature
base.
Expanding to include
safety.

Potentially perpetuates
colonising practices & power
imbalances.
Can become a ‘quick fix’
response.
Notion of a checklist of
competencies.

Cultural
Respect

Australian
Government
initiative.
Shared respect in a
safe, health
environment.

Considers impact of
services on health
outcomes.

Fails to result in meaningful
actions despite intentions.

References
Department of Health (2015) Aboriginal and Torres Strait Islander Health
Curriculum Framework.Commonwealth of Australia, Canberra.
Dudgeon, P., Milroy, H. & Walker, R. (2nd Ed), ( 2014). Working together: Aboriginal and
Torres Strait Islander mental health and wellbeing principles and practice. Barton, ACT.
Commonwealth of Australia
Hacker, A. (2003). Two nations: Black and white, separate, hostile, unequal (1st Scribner
trade pbk. ed.). New York: Scribner.
Nursing Council of New Zealand (NCNZ) (2002) Guidelines for cultural safety, the Treaty of
Waitangi, and Maori health in nursing and midwifery education and practice. Wellington:
Nursing Council of New Zealand.
Nursing Council of New Zealand (2011) Guidelines for Cultural Safety, the Treaty of Waitangi
and Maori Health in Nursing Education and Practice. Retrieved from:  
http://pro.healthmentoronline.com/assets/Uploads/refract/pdf/Nursing_Council_cultural-
safety11.pdf
Smith, JD., Williams, R. & Smith, RJ (2nd Ed) (2016) Chapter 3: Culture and Health.
Australia’s Rural, Remote and Indigenous Health. Elsevier, Sydney.
Taylor, K., Durey, A., Bullen, J., Mulcock, A., Kickett, M. & Jones, S. (2014) Case Studies:
Innovations in Aboriginal and Torres Strait Islander Curriculum implementation. HWA,
Adelaide.
Taylor, K. & Guerin, P. (2nd Ed) (2014). Health care and Indigenous Australians: Cultural
safety in practice. South Yarra, Palgrave MacMillan, Australia.  Chapter 2, Cultural
Frameworks for health, 9-23; Chapter 9: Intercultural Interaction, pp137 – 151.
Wells, M. (2000) Beyond Cultural Competence: A model for individual and institutional cultural
development.  Journal of Community Health Nursing. 17 (4) pp. 189 – 199.
Topic 2.2: Culturally Safe Communication
 
Content

 Introduction
This topic develops student’s knowledge of the broad spectrum of verbal and nonverbal communication
cues of Aboriginal and Torres Strait Islander clients and how these elements of communication may
intersect in health service delivery and practice.  The topic has a progressive focus on building skills for
students to be able to engage in respectful and culturally safe communication.
 Learning outcomes
On completion of this module you will be able to:
 Analyse differences between your own verbal and nonverbal communication and that of Aboriginal
and/or Torres Strait Islander clients and the implications of these differences for healthcare
 Content
Evidence has repeatedly shown that Aboriginal and Torres Strait Islander clients are more likely to
access health services where service providers communicate respectfully, have some understanding of
culture, build good relationships with Aboriginal and Torres Strait Islander clients, and where Aboriginal
or Torres Strait Islander health workers are part of the health care team (Durey, Thompson & Wood
2011; Shahid, Finn & Thompson, 2009; Taylor et al. 2009).  
Communication is the fundamental tool by which people interact with and within organizations. This
includes gestures and other non-verbal communication that tend to vary from culture to culture.  A
strong cross-cultural communicator will be aware of these differences and attempt to respect them to the
best of their ability.
Most people, not only those who are of Aboriginal and/or Torres Strait Islander origin, value the effort
that goes into establishing mutual respect and rapport prior to sharing their personal information. As
health practitioners we often think that our position of trust is a given, and that we achieve it
automatically upon graduation. This is not true. Trust needs to be earned, fostered and maintained
throughout the therapeutic relationship (Springer & Smith, 2016).
Effective culturally safe interactions depend on seeing the person receiving the care as the ‘expert in the
room’. Only they possess a real understanding of their social reality, which has brought them to this
point in their presentation. Therefore, in order to understand their reality and be an effective ‘agent for
change’, health professionals may have to change their usual communication approach.
Communication takes conscious effort and continual reflection and, while it can be difficult and time
consuming at the outset, getting it right is a powerful tool (Springer & Smith, 2016).  When a client
achieves their health goals, it is not only a rewarding experience for the client and increases their
confidence and motivation to improve their health outcomes, it is rewarding for the health professional
and in some instances, the benefits can be felt within the family unit and the community as a whole.
Aboriginal and/or Torres Strait Islander people come from very diverse backgrounds with one third living
in urban settings and the majority living in regional, remote or very remote areas.  A point of
consideration for health professionals is that, only a relatively small percentage of the urban population
may identify as Aboriginal and/or Torres Strait Islander, while larger percentages of identification may
occur in regional, remote or very remote areas.  The risk is that health professionals may stereotype and
see one type of communication fits all (Taylor & Guerin, 2014)
To be able to communicate effectively and improve our healthcare delivery for Aboriginal and/or Torres
Strait Islander people, we need to know if people are of Aboriginal and/or Torres Strait Islander origin.
This will assist us to provide culturally capable healthcare to our Aboriginal and Torres Strait Islander
clients, their families and communities.  You cannot rely on a person’s appearance; the only way to know
is to ask every patient.
Queensland Health has developed the following video to assist health professionals to understand the
significance of identification.
 Activity
The following link will take you to an interactive website called Shared
Stories http://www.cdu.edu.au/centres/stts/
Clicking on the paddles tabs will open topics to help you with your journey towards improving Indigenous
communication in healthcare.
 Content (continued)
Common Principles for Practitioners

Despite differences and the diversity of communities there are some common elements that should be
considered, understood and incorporated into practice when working with Aboriginal and/or Torres Strait
Islander people. These include:
 A strong connection to land, country, ancestors and spirits;
 Respect for the important role of Elders in decision making and in passing on knowledge and culture;
 The importance of family – including the extended family structure;
 The importance of community and the obligations to one’s community;
 The important role of Aboriginal Health Workers (AHWs) in linking the health professional, the individual,
the family and the community; and
 The importance of humour as a bond and source of strength.
(Dudgeon & Ugle, 2014, p. 263)
Other effective communication principles significant to First Peoples’ are;
 Non-Verbal communication
It is well documented that non-verbal communication or body language plays a significant role in
effective communication such as facial expression, tone of voice, eye contact (or lack of it), eye
movement, gesticulation (using gestures instead of speaking to emphasise words) and posture.  It can
be argued that these elements may in fact communicate the true nature of an interaction more precisely
than words.
 Environment
Preventing physical barriers between the health professional and client can facilitate trusting
relationships and effective communication to be exchanged. Create an environment that is non-
confronting, this could incorporate symbols, structures, art and/or flags to give the client something to
identify with, a commonality and the sense of feeling welcome and respected.
 Gratuitous concurrence
When conversing with Aboriginal people, it is usually considered impolite to directly refute or respond
negatively, therefore the respondent may simply respond to questions with the answers they think you
want to hear.  This is even more evident in unequal power or when clients feel they do not have a close
relationship with the health professional.

Please take the time to read through Queensland Health’s – Communicating effectively with Aboriginal
and Torres Strait Islander people.  It clearly outlines fundamental principles and skills to assist health
professionals to communicate effectively with Aboriginal and Torres Strait Islander people, with practical
examples. (Close, 2011)
https://www.health.qld.gov.au/deadly_ears/docs/hp-res-comeffect.pdf
Due to the diversity of both Aboriginal and Torres Strait Islander cultures, health professionals should
ask each client who should be involved in any communication as roles such as gender, responsibilities
and kinship networks will vary.  Watch the following video on how health professionals have described
their experiences and what they have learnt in order to communicate effectively with Aboriginal and
Torres Strait Islander people in their fields.
Critical Reflective Activities

1. What are three key messages that you could take into your practice that could assist you with
   developing a trusting and respectful relationship with Aboriginal and/or Torres Strait Islander
   people?
2. What does your body language say about you? How might a client from another culture
   interpret your posture, eye contact and the tone of your voice? Could your body language be
   communicating something different from your words?
3. What is the primary reason we ask every person “Do you identify as Aboriginal and/or Torres
   Strait Islander”?
   References

 Close, V., (2011). An insight into cross cultural communication strategies in health. (Doctoral
Thesis). Available from USQ database. (Record No. 20889)
Dade-Smith & Springer (2016) Chapter 6: Working with Indigenous People. Australia’s Rural,
Remote and Indigenous Health 2nd Edition.
Dudgeon, P. & Ugle, K. (2014.) Communicating and engaging with diverse communities. In P.
Dudgeon, H. Milroy & R. Walker (Eds.), Working together: Aboriginal and Torres Strait
Islander mental health and wellbeing principles and practice (pp.243-267). Canberra,
Commonwealth of Australia.
Durey, A, Thompson, SC & Wood, M (2011) ‘Time to bring down the twin towers in poor
Aboriginal hospital care: addressing institutionalised racism and misunderstandings in
communication’, Internal Medicine Journal, vol. 42, no. 1, pp. 17-22.
Nursing Council of New Zealand. (2002). Guidelines for cultural safety, the Treaty of Waitangi,
and Maori health in nursing and midwifery education and practice. Wellington: Nursing
Council of New Zealand.
Shahid, S, Finn, L & Thompson, SC (2009) ‘Barriers to participation of Aboriginal people in
cancer care: communication in the hospital setting’, Medical Journal of Australia, vol. 190, pp.
574-579.
Smith, JD & Springer, S. (2016) Chapter 6: Working with Indigenous People. In Smith, JD.
Australia’s Rural, Remote and Indigenous Health (2nd Ed). (under publication) Sydney,
Elsevier.
Smith, JD., Williams, R. & Smith, RJ (2016) Chapter 3: Culture and Health. In Smith, JD.
(Eds) Australia’s Rural, Remote and Indigenous Health (2nd Ed). (under publication) Sydney,
Elsevier
Taylor, K., Thompson, S., Smith, J., Dimer, L., Ali, M. & Wood, M. (2009) ‘Exploring the impact
of an Aboriginal Health Worker on hospitalised Aboriginal experiences: lessons from
cardiology’, Australian Health Review, 33(4), 549-557.
Topic 2.3: Strengths Based Knowledge
 
Content

 Introduction
This topic introduces students to the concept of strengths-based approaches to Aboriginal and Torres
Strait Islander health and the importance of balancing knowledge and communication of health statistics
with positive information to support and empower clients and communities.
 Learning outcomes
On completion of this module you will be able to:
 Describe the concept of strengths based knowledge and communication and how this is used to balance
problem based perspectives of Aboriginal and/or Torres Strait Islander health and peoples.
 Content
The previous topic demonstrated the importance of culturally safe communication. A way in which a
health professional can communicate in a culturally safe way with their client is by employing a
strengths-based approach.
What is a Strengths-based Approach and Knowledge? 
A strengths-based approach recognises the importance of an individual’s resilience, building upon
existing strengths and capacities rather than perceiving Aboriginal and Torres Strait Islander peoples as

having ‘so many problems’. This can contribute to pre-existing negative stereotypes in addition to being
disempowering towards individuals (Department of Health, 2015). Whilst knowledge of disadvantages is
important, this information on its own does not provide solutions to Indigenous health. Therefore, it is
crucial that evidence of disadvantages be counterbalanced with knowledge of existing improvements.
This concept is known as strengths-based knowledge. The knowledge of existing improvements in
health then needs to be communicated to the client in an effective manner in order to foster
empowerment and propagate constructive changes in health (Department of Health, 2015).
Suggestions for enacting a strengths-based approach are as follows;
 Focus on improvements in health status now as opposed to 100 years ago 
(e.g reducing the gap in life expectancy)
 Focus on strengths and resilience rather than pathology 
(e.g reinforcing capabilities as opposed to focusing on diagnosis)
 Identify and explore available resources available within Aboriginal and/or Torres Strait Islander
communities 
(e.g community programs, online resources etc.)
 Develop partnerships with Aboriginal and/or Torres Strait Islander health professionals and community
organisations (e.g Aboriginal medical services, Aboriginal health workers and health professionals)
 Utilising critical reflection to improve your strengths-based practice and whether your methods are
working or not working. 
(e.g was your approach/ strategy effective, did it work)
 Familiarisation with statistics, interventions and other literature that demonstrates improvements in
health conditions of Aboriginal and/or Torres Strait Islander peoples 
(e.g research shows improvements in health standards, what are they, what worked and what didn’t
work?)
The fundamental aspect of a strengths-based approach is finding ways in which individuals, family units
and communities can build on their capabilities and strengths, as quoted below by the Aboriginal and
Torres Strait Islander Social Justice Commissioner (Human Rights Commission), Mick Gooda:
“The [strengths-based] approach focuses on what is working well, and uses informed strategies to
support the growth of organisations and individuals. Strengths based methodologies do not ignore
problems; instead they shift the frame of reference to define the issues.” (Gooda, 2010)
An example of a strengths-based approach is utilising the strength of resilience. Despite all of the
historical and political inequities, the Aboriginal and Torres Strait Islander culture has survived, beliefs
and values still remain strong and proud in society, and will continue to do so. These values include, but
are not limited to; community, family, kinship and cultural practices. In order to improve health outcomes,
consideration of the client’s resilience as a strength can be communicated in practice rather than
focusing on illness. This will further reinforce and build upon the ability and personal values, which
empowers the client rather than marginalise and stereotype.
References
Department of Health (2015) Aboriginal and Torres Strait Islander Health Curriculum
Framework. Commonwealth of Australia, Canberra.
Gooda, M (2010). The Practical power of human rights. Presented at Queensland University
of Technology Faculty of Law Public Lecture Series. Retrieved from:
https://www.humanrights.gov.au/news/speeches/practical-power-human-rights
Gottlieb, L. N., Gottlieb, B. & Shamain, J. (2012). Principles of strengths-based nursing
leadership for strengths-based nursing care: a new paradigm for nursing and healthcare for
the 21st century. Nursing Leadership, 25, 38 – 50.
Topic 2.4: Partnership with First Peoples Health
Professionals, Organisations & Communities
 
Content

 Introduction
This topic develops student’s knowledge and understanding of the historical development of Aboriginal
and Torres Strait Islander health initiatives; community controlled health services; and Aboriginal and
Torres Strait Islander health professionals and their impacts on the Australian healthcare system.
 Learning outcomes
On completion of this module you will be able to:
 Describe the historical development of Aboriginal and/or Torres Strait Islander health sector initiatives,
including community controlled health services and the role Aboriginal and/or Torres Strait Islander
health professionals.
 Content
Consider the following…
 Access to health services, considering the level of illness, is suggested should be 2-3 times higher than
it currently is for Aboriginal and/or Torres Strait Islander people
 The majority of Aboriginal and/or Torres Strait Islander people access non-indigenous health care
services
 Approximately 1.8% of health professionals identify as Aboriginal and/or Torres Strait Islander (AIHW,
2013)
How to improve the cultural capabilities of the health care system?
Strong partnerships build trust, improve communication and client education and therefore through
improved patient education, screening, monitoring and treatment/management plans can be developed.
 Difficulties often lie with building these partnerships and establishing a trusting relationship.  It requires
cultural capabilities to practice in a culturally safe manner by recognising and acknowledging health
diversities.  It may require linkages with Aboriginal health workers to facilitate introductions, embracing
community support and culturally appropriate resources to aid optimum health outcomes (Nguyen,
2008).
How making services with in the health sector more

culturally capable benefits everyone…

Aboriginal and Torres Strait Islander clients benefit from culturally responsive practices as it allows
culturally safe choices to be made when it comes to deciding who provides care.  Having culturally safe
choices may increase engagement with health care services.  Clients may be more open to discussing
health issues with service providers if they feel culturally safe, in turn assisting with diagnoses and
treatments. 
The wider Aboriginal and Torres Strait Islander community are likely to benefit from increased cultural
capabilities throughout the health sector.  Even if individuals are not presently engaged in health care or
healthy lifestyle practices, it is likely that the verbal transfer of perceived positive experiences by those
who are engaged will encourage other community members to attend health services and improve
lifestyle habits.
Aboriginal and Torres Strait Islander employees often report experienced racism in the workplace as a
motivation for leaving employment.  Studies have shown that Aboriginal and Torres Strait Islander
employees report experiencing racism in the workplace at more than twice the levels of non-indigenous
employees (Cunningham & Paradies, 2013). Employees who feel comfortable in their work environment
are likely to be more productive, retention rates are likely to be higher and office cohesion is likely to be
stronger.  
Presently many non-Indigenous employees are poorly equipped to work with Aboriginal and Torres
Strait Island populations.  This is due to the historical lack of cultural competence training offered to
students during higher education courses in health fields.  Non-indigenous employees who have not
undertaken any form of cultural safety education may be more prone to culture shock and forming
negative attitudes towards Aboriginal and Torres Strait Islander people when working with Aboriginal
and Torres Strait Island populations.
A part of the Cultural Respect Framework is the organisational dimension, strong relationships,  where
the focus is on an agency or institution’s business practices upholding and securing the cultural rights of

Aboriginal and Torres Strait Islander peoples. The scope includes management of the workforce to
ensure a balance of Aboriginal and Torres Strait Islander and skilled non-Aboriginal and Torres Strait
Islander health professionals, workplace management that is sensitive to cultural needs and risk
management that reflects cultural differences.
All minority group members benefit as services become more aware and responsive to cultural
difference and its importance to health and well-being.  (Australian Health Ministers’ Advisory Council,
2004).
The Cultural Respect Framework
The Cultural Respect Framework (illustrated below) was developed by the Standing Committee on
Aboriginal and Torres Strait Islander Health (SCATSIH) who set up a working group involving
representatives from the Northern Territory, Queensland and South Australia. It was set up to guide
“policy construction and service delivery for utilisation by jurisdictions as they implement initiatives to
address their own needs, in particular mechanisms to strengthen relationships between the health care
system and Aboriginal and Torres Strait Islander peoples” (Australian Health Ministers’ Advisory Council,
2004).

 Activity
Browse the Cultural respect
framework http://www.iaha.com.au/IAHA%20Documents/000204_culturalrespectframework.pdf
and complete the activity:
 What is the aim of the cultural respect framework?
 List the principles that the Cultural respect framework recognises.
Content (continued)
 Improving access to health services and developing partnerships requires engagement from the client,
family, health professional and the wider health sector and government to build open relationships,
flexible systems that recognise cultural priorities, streamlined processes and co-ordination of all of the
above.
It is argued that Aboriginal and/or Torres Strait Islander people do not perceive health as a priority until it
reaches a crisis point, therefore strict referral criteria, stringent appointment schedules and multiple,
extended periods away from family and communities can be seen as an unnecessary inconvenience,
especially for a system that ignites strong emotional fears and anxieties.

The Victorian Government Department of Human Services (2006), which aligns with the National
Indigenous Reform Agreement, outlines the following principles to assist health professionals to build
stronger relationships with Aboriginal and/or Torres Strait Islander people:

1. Demonstrate respect
   Demonstrate respect for: 
    – the right of Aboriginal people to identify as being Aboriginal 
    – the fact that Aboriginal culture is living and evolving 
    – the right of Aboriginal people to own, define and control their culture.
   Showing an awareness of, sensitivity to and respect for Aboriginal culture is an essential step to building
   trust. Respecting the knowledge, values and diversity of Aboriginal and Torres Strait Islander people is
   integral to good working relationships.
2. Choose the right words
   Choosing the right words and forms of address is important in any relationship, but particularly important
   to Aboriginal and Torres Strait Islander people, all of whom have experienced offensive communication.
   Ask Aboriginal and/or Torres Strait Islander people how they wish to be acknowledged and addressed.
   Call an Aboriginal person ‘aunty’ or ‘uncle’ only when invited to do so. Check on the acceptability of
   terms. Ensure consistency and accuracy in all documentation.
3. Take responsibility for learning
   Many non-Aboriginal Australians have had little contact with Aboriginal and/or Torres Strait Islander
   people. Take responsibility for increasing your understanding of Aboriginal and Torres Strait Islander
   culture and respect that it is a life long learning process. Recognising Queensland’s rich and continuing
   Aboriginal and Torres Strait Islander cultural heritage can be inspiring; learning the history and legacy of
   colonisation and dispossession in Queensland can be confronting. Remember each individual has their
   own story and each community its own history. Ask for guidance if you are unsure.
4. Be self-aware
   Understand and challenge your own cultural assumptions and prejudices.
5. Demonstrate honesty and integrity
   Carry out business with Aboriginal and/or Torres Strait Islander people in an open and honest manner.
6. Honour your undertakings.
   Make commitments only on matters where you know you can deliver. Provide adequate information
   Make sure all relevant information for Aboriginal and Torres Strait Islander communities and
   organisations is accurate, factual and clearly presented.
7. Follow up and provide feedback
   Always follow up after community involvement. Provide timely feedback about the outcomes and next
   steps.

An important tip is to seek out opportunities to engage with the community in an
informal manner. Taking part in community activities when possible is one way of
getting involved, and there are many opportunities to become involved: NAIDOC Week
activities, Reconciliation Week and local community events. Attending events such as
these would be a good way to show your support for the community.
 
Partnerships with Community Organisations
Partnerships with community organisations allow for linkages between clients and resources
(Bodenheimer et al., 2002).  This allows clients to have an opportunity to be influential in service delivery
by being an active participant in policy and plan development (Stevens, 2008).  Involvement from
Aboriginal and Torres Strait Islander service users can assist with building trust, can be an available
resource to create culturally appropriate material and can help to build a credible rapport to promote
engagement.  
Many mistrusted ideations can be attributed to historical factors by the government that is still vivid in
many Aboriginal and Torres Strait Islander community’s minds.  The Queensland Government
recognizes this and acknowledges the importance of partnerships in their “Comprehensive Indigenous
Reform Agenda” in 2007 (Queensland Health, 2010).
Peak Aboriginal and Torres Strait Islander Health Organisations

 
NACCHO
National Aboriginal Community Controlled Health Organisation
http://www.naccho.org.au/about-us/vision-and-principle/
 
QAIHC
Queensland Aboriginal and Islander Health Council
http://www.qaihc.com.au/about/visionmission/
 
CATSINaM
Congress of Aboriginal and Torres Strait Islander Nurses and Midwives
In 2011, 2043 nurses identified as Aboriginal and/or Torres Strait Islander
AIDA
Australian Indigenous Doctors’ Association
In 2015, 204 doctors identified as Aboriginal and/or Torres Strait Islander
IAHA
Indigenous Allied Health Australia
 
Local health services may be referred to as either of the following:
ACCHO
Aboriginal Community Controlled Health Organisation
ATSICHS
Aboriginal and Torres Strait Islander Community Health Service
AMS
Aboriginal Medical Service
 Critical Reflective Questions
 What Aboriginal and/or Torres Strait Islander organisations are available in your local area relevant to
your discipline?
 Within your own health discipline, who would you contact to assist you to develop a partnership or for
further resources in Aboriginal and/or Torres Strait Islander health care?
References
Australian Health Ministers’ Advisory Council, (2004). Cultural Respect Framework for
Aboriginal & Torres Strait Islander Health :2004 – 2009). Department of Health South
Australia.
Australian Institute of Health & Welfare (2013). Nursing and midwifery workforce 2012.
National health workforce series no. 6. Cat. no. HWL 52. Canberra: AIHW.
Bodenheimer, Wagner & Grumbach (2002)  Improving Primary Care for patients with chronic
illness: The Chronic Care Model (Part 2) [electronic version]. JAMA, 288(15) 1909-1914.
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