Friday, 23 January 2015

“Also to meet competency 1.2 your practice example must relate to demonstrating the principles of the Treaty of Waitangi”

I’m sure it will comfort you next time you find yourself in need of a nurse l to know that, in order for your nurse to  maintain their registration as a nurse, they must first “demonstrate their competence” as a nurse to The Council of Nurses.

A Council who does not hesitate to ensure – and this is important – your nurse’s “continuing competence” in something they call “competency 1.2,” which it turns our is something to do with “the principles of the Treaty of Waitangi” etc.

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For clarity, this “competency 1.2” is one of the very first “competencies” stressed by The Council of Nurses in their Handbook of Competencies for Registered Nurses; it means, and I swear I am not making this up, “a demonstrated ability to apply the Treaty of Waitangi/Te Tiriti o Waitangi to nursing practice.” Which is to say, to be culturally safe.

This is obviously very important. Because your nurse’s knowledge of, excuse me, a “continuing competence” in applying Governor Hobson’s three spare clauses (just imagine how useful it would be, for example, for your nurse to ensure your land is only acquired by the Crown)  is undoubtedly of much more immediate use in a medical emergency than their having taken the time to learn, say, the basic protocol of Advanced Cardiac Life Support.

So I guess you’d have to hope they studied up on that other stuff in their spare time.

11 comments:

  1. It sure is ugly and grotesque but it sure isn't surprising!

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  2. 40 odd years ago I signed the Hypocratic Oath and became a NZ registered nurse. It saddens me, that to maintain my practising certificate, I'm required (according to nursing council competencies) to differentiate between Maori and non Maori before treating patients according to their individual needs. This just simply goes against all my principals of being a nurse.

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  3. Insane. How utterly *patronising* and insulting.
    Absolute rubbish.
    So, we are supposed to believe that because a nurse parrots stuff about the Treaty that she is a "good" nurse? What nonsense.
    If I were the PM I would sure as hell make removing stuff like this from health and education curricula one of my top priorities.
    Damned "cultural Marxism" and "political correctness". Idiocy, the whole lot of it.

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  4. "... Demonstrating my understanding of the TOW, my answers mean whatever I want them to, not what I have written down..."

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  5. thanks NZ Government for another progressive black brick.

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  6. thanks NZ Government for another progressive black brick.

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  7. you have all misinterpreted this competency. first of all, you must know the history of the treaty of waitangi before you can judge or start writing bulls on here. now this competency is not about maoris and well if it is about maori then so what? this is their country whos been taken away from them so we as foreginers need to give back to them. if you dont like it then get the hell out of nz and practice somewhere else because even this stupid competency is there, foreigners still treat Maoris like shit..so for your informations..STOP BEING SMALL MINDED AND SO YOU KNOW NOW THIS COMPETENCY IS TALKING ABOUT THE 3 Ps..PARTNERSHIP, PROTECTION AND PARTICIPATION WHICH WAS PROMISED BY THE CROWN TO THE INDIGINOUS PEOPLE OF NZ BUT STILL HASNNT BEEN FOLLOWED TO THIS DAY..IT IS NOT ONLY FOR mAORI PEOPLE BUT TO MAORI AND OTHERS MEANING EVERYONE..

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    1. Aroha kare, let them protest. It requires a very high level of critical reflectivity to be able to admit thatone's ancestors were nothing but theives and murderers; rapists and pillagers. I wonder what they see when they look in the mirror - at least a monkey sees a monkey.

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    2. I am just reading through all the comments about the treaty principles and it angers me to read there are so many ill informed people who probably don't understand why the treaty was set up in the first place. Our forefathers had the insight into seeing how the Maori were being treated and wanted to safeguard our rights. We were healthy, strong, kind people until you introduced us tobacco, and alcohol, then treated us like dumb shit, taking advantage of our hospitality and kindness by feeding us a whole lot of bull.So before all you negative people say another word do your research and be better informed

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    3. @ Anonymous: Even if you were right in everything you say, it has nothing to do with the job of a nurse. A sick person is a sick person, and it's a nurses job to treat them. In a sane universe their race, or what the Treaty of Waitangi says should have no bearing on how they are treated. This is post-modernist identity politics take to it's ridiculous but logical conclusions.

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  8. Foucault hardly talks about the "why" of power. He is generally concerned with the "how" of power and concentrates on "bringing to light power relations, locating their position, finding out point of applications and methods used" (Foucault, 211). Nevertheless all his laborius research on power has a goal: to decipher the way man is being turned into a subject through power relations. Contrary to Althusser's almost totalizing view of human nature which makes man a perpetual subject of some ideological construct, Foucault tries to locate the "modes of objectification which transforms human beings into subjects"(Foucault, 208) to formulate some points of resistance. Those three modes of objectifications which forms the basis of Foucault's inquiry are:

    1. The objectification of man in the so called scientific paradigms. That includes the objectification of the producing subject; i.e. the man who labours as a locus of scientific analysis. 2. The objectification of man in "dividing practices" such as the mad and the sane, the criminal and the innocent etc. 3. The self-subjectivizing of man. How man learns to call himself as the subject of some practice (i.e. sexual subject). This mode of objectivizing is very similar to Althusser's general theory of "ideology-subject":

    "This form of power applies itself to immediate everyday life which categorizes the individual, marks him by his own individuality, attaches him to his own identity, imposes a law of truth on him which he must recognize and which others have recognized in him. It is a form of power which makes individuals subjects"(Foucault, 212).

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