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Item Artefacts, stories & photographs : do they work as a tool for cultural understanding & humanitarian learning? : a thesis presented in partial fulfilment of the requirements for the degree of Master of Education in Adult Education at Massey University(Massey University, 2005) Taylor, JaneThis thesis is a qualitative, ethnographic study, which examines the assumption that at the heart of worthwhile teaching and learning is our shared humanity. Artefacts, stories and photographs are explored as vehicles through which learners critically examine and share their cultural learning and perceptions of what is significant and valuable. In this way artefacts, stories and photographs provide a conduit for learning between and among people of diverse cultures. I believe such learning celebrates our shared humanity, which is deliberately defined in positive terms as "the best that encompasses the collective quality and characteristics of all people including kindness, compassion, empathy, humility, caring and thoughtfulness" Learning that celebrates our humanity may be considered a positive force and humanitarian in nature. In the context of this thesis I speak of and describe humanitarian learning as "the development of understanding of self and others through the sharing of personal, cultural and social experiences that exemplify the attitudes and values needed for responsible citizenship and dignified relationships. Rich sources of ideas, expertise and perceptions about relevant experience have been drawn from various authors and educators. Key documentation from the International Baccalaureate Organisation, (IBO), including "A Continuum of International Education"(2002) and the work of the former Director General of the IBO. Professor George Walker also provided useful resource material. The data was generated through questionnaires and photographs focussing on cultural artefacts with personal meaning, documenting the voices, reflections, interactions, and perceptions of the participants about the significance of cultural diversity in their lives and education. The data is presented in a series of charts and graphic organisers linked with the IBO expected teaching practices. These are analysed in the context of intercultural understanding and humanitarian learning, a notion developed and examined in this thesis with a view to how it may be supported. In analysing the data, the following key points emerged. • Personal multicultural experiences, a sense of global awareness and a thorough appreciation of people from differing backgrounds are considered highly significant in humanitarian learning • Stories, artefacts and photographs create an accessible, versatile and effective human connecting instrument enabling humanitarian learning • Stories, artefacts and photographs can illuminate cultural conflict, tension and misunderstanding. Suggestions and recommendations for ways that humanitarian learning can be fostered in a climate defined by tolerance, respect and responsibility include: • The need to make more explicit the obligations of learners to develop perspectives, intuition and empathy so they know themselves and others and are able to view cultural difference as enriching • The notion of learning as humanitarian is worthy of greater emphasis and implementation in educational organisations • The recognition that areas of tension between people have great potential for meaningful growth of understanding across cultures. This thesis provides a springboard for more serious consideration and action towards initiating learning that purposefully fosters people knowing each other in a spirit of global responsibility.Item He iwi ke koutou, he iwi ke matou, engari i tenei wa, tatou, tatou e = You are different, we are different, but we are able to work together : Family Partnership as a model for cultural responsiveness in a Well Child context : a thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy in Nursing at Massey University, Albany, New Zealand(Massey University, 2013) Tipa, Zoe KristenIn 2006 the Royal New Zealand Plunket Society embraced a model of communication and practice titled Family Partnership. The Family Partnership model and training is designed to develop the communication skills of professionals working with families in order to acknowledge and enhance the capabilities of parents. It is acknowledged that the degree to which a service is culturally safe is defined by the individual receiving the service. Nurse leaders, educators and peers are consistently required to make judgements as to the extent to which the nurse being observed is culturally safe, without obtaining client feedback. This research examined whether the Family Partnership model could be considered a model for cultural responsiveness with the dual benefit of providing a platform to more accurately assess the cultural competence of Plunket nurse practice. An evaluation design and methodology was used to determine the relationship between Family Partnership training for Plunket nurses in relation to Māori health outcomes. There were two phases in the data collection process. In phase one an online survey was completed by a group of Plunket nurses who had completed Family Partnership training along with a group that had not completed Family Partnership training. Phase two included ten observations and interviews with Plunket nurses and Plunket clients who identified as Māori. A combination of evaluation tables to determine merit and thematic analysis were used for the analysis of the mixed methods data. The results were presented in three sections relating to Plunket nurse practice, client experience and the impact on Plunket as an organisation. All Plunket nurses who participated in the research believed that Family Partnership had a positive impact on their clinical practice. The extent to which their practice had changed was difficult to determine, however the need for ongoing updates in Family Partnership was strongly indicated. Māori Plunket clients were generally satisfied with the Plunket service and their responses aligned with the concepts outlined in Family Partnership communication theory. The relationship between the findings and the principles of the Treaty of Waitangi were highlighted. This research has indicated that cultural responsiveness can be defined as the way in which a service identifies and attempts to meet the needs of the individual. It has discussed the complexity around what constitutes a health outcome for Māori clients and ultimately how cultural competence may be better assessed in practice.