3 research outputs found
Processus collaboratif menant à un portrait de la formation infirmière initiale au Québec et perspectives de développement au regard de la sécurisation culturelle auprès des Premières Nations et des Inuit
No full textINTRODUCTION. In recent years, several provincial and national reports have highlighted the need for more cultural safety education for health care professionals to ensure safe equitable care for Indigenous people. In the province of Quebec, the death of Joyce Echaquan has been a key lever for diverse health organizations and teaching institutions in order to take concrete actions against health inequities and systemic racism experienced by Indigenous people within the health care system. In response, the Order of Nurses of Quebec officially recognized the existence of systemic racism within the health care system and initiated actions to promote cultural safety and to engage against systemic racism within the nursing profession. Among the actions, the Order of Nurses of Quebec mandated a working group to address an advisory to evaluate if the entry-to-practice nursing education in Quebec was sufficient to provide culturally safe, relevant and equitable care to Indigenous individuals. We are the authors who carried out the collaborative process leading to the advisory. From this collaborative process, we believe that our approach, our findings and our reflections are relevant to share with those who are involved in nursing education in Quebec and Canada. OBJECTIVE. This discussion paper aim to describe the collaborative process leading to the advisory which was divided into four iterative stages : 1) a narrative literature review, 2) a short online survey, 3) discussions sessions, and 4) consultations. It also aim to discuss the main findings and reflections regarding the cultural safety competencies in initial nursing education in Quebec. DISCUSSION AND REFLECTIONS. We believe that our collaborative process was a strength of the main findings and reflections that are described in this discussion paper. The results of the survey showed that Indigenous cultural safety content and time allocation was insufficient and varied greatly between teaching institutions in Quebec. No institutions offered electives or specific courses on Indigenous cultural safety; however cultural safety was addressed in a cross-cutting manner by the majority of institutions. As for the narrative literature review and the discussions sessions, numerous strategies are outlined to guide educators in further developing the Indigenous cultural safety content in their nursing programs. These strategies highlight the need to work with Indigenous communities to decolonize and indigenize the nursing profession and education and the need to focus on faculty development including, hiring Indigenous nurses. CONCLUSION. Within our collaborative process, we consider that we have succeeded in bridging together reflections to support teachers and professors in Quebec and Canada to develop and integrate Indigenous cultural safety content in nursing programs. We also agree that is necessary for all Canadian provinces to initiate a reflection about Indigenous cultural safety in entry-to-practice nursing programs in order to ensure culturally safe, relevant and equitable care to Indigenous individuals.
Résumé
INTRODUCTION. Dans les dernières années, plusieurs rapports provinciaux et nationaux ont souligné la nécessité de renforcer la formation des professionnels de la santé en matière de sécurisation culturelle afin d\u27assurer des soins sécuritaires, pertinents et équitables auprès des Premières Nations et des Inuit (PNI). Le décès de Joyce Echaquan a été un levier déterminant pour diverses organisations de santé et d’enseignement québécoises afin de mettre en place des actions pour combattre les iniquités de santé et le racisme systémique vécus par les PNI. En découlant, l’Ordre des infirmières et des infirmiers du Québec (OIIQ) a reconnu l’existence du racisme systémique dans le système de santé et a initié des actions afin de favoriser la sécurité culturelle et la lutte contre le racisme systémique dans la profession infirmière. Parmi ces actions, un groupe de travail a été mandaté pour rédiger un avis afin de dresser le portrait de la formation infirmière initiale au Québec au regard de la sécurité culturelle auprès des PNI. Nous sommes les auteures et les auteurs ayant réalisé le processus collaboratif menant à la publication de cet avis, duquel, nous croyons pertinent de partager notre démarche collaborative, nos constats et nos réflexions avec les personnes impliquées dans la formation infirmière au Québec et au Canada. OBJECTIFS. Cet article de discussion vise à décrire le processus collaboratif menant à la publication de l’avis qui a intégré quatre étapes itératives : 1) une revue de littérature narrative, 2) un court sondage en ligne, 3) des sessions de discussions et 4) des consultations; et à discuter des principaux constats et des pistes de réflexion quant au développement des compétences de sécurisation culturelle dans la formation infirmière initiale au Québec. DISCUSSION ET RÉFLEXIONS. Nous croyons que le processus collaboratif a été une force des constats et des réflexions décrits dans cet article. Les résultats du sondage ont montré que les contenus et le temps d’enseignement sur la sécurisation culturelle sont insuffisants et variables selon les établissements d’enseignement au Québec. Aucun établissement n\u27offrait de cours complémentaire ou spécifique sur la sécurisation culturelle, mais elle était abordée de manière transversale dans la majorité des établissements. Quant à la revue de la littérature narrative et les séances de discussions, de nombreuses stratégies sont décrites pour guider les ressources enseignantes et professorales dans le développement des contenus sur la sécurisation culturelle, dont la nécessité de travailler avec les PNI afin de décoloniser et d’autochtoniser l\u27enseignement des soins infirmiers et la profession infirmière ainsi que la nécessité de perfectionner les ressources, notamment en embauchant des infirmières issues des PNI. CONCLUSION. Par notre processus collaboratif, nous estimons avoir réussi à rassembler des réflexions afin de soutenir les ressources enseignantes et professorales québécoises et canadiennes à développer et à intégrer des contenus de formation abordant la sécurisation culturelle. Nous estimons également que la réflexion sur la formation infirmière initiale quant à la sécurisation culturelle est pertinente et nécessaire pour l’ensemble des provinces canadiennes afin d\u27assurer des soins sécuritaires, pertinents et équitables auprès des PNI
Neo-liberal Governance and James Bay Cree Governance: Negotiated Agreements, Oppositional Struggles, and Co-Governance.
No full textThis chapter is included in the MacSphere Repository with the permission of UBC Press, March 6, 2019. In this chapter I draw on the insights and work of many Cree people and other colleagues. I want to acknowledge my special debt for comments on this chapter by Philip Awashish, Mario Blaser, Brian Craik, Jasmin Habib, and Colin Scott.Diverse relations have developed between Indigenous peoples and the institutions of nation-states and markets shaped by the globalization of neoliberal visions and practices. In this chapter I analyze James Bay Cree governance in relation to state and neoliberal forms of governance in Québec and Canada. In the early 1970s Crees fought their exclusion from regional governance and a say in a hydro-electric project. They created dialogues and negotiations with governments that led to a 1975 agreement that very imperfectly acknowledged fragments of Cree governance as well as established practices of messy co-governance that went back decades. When the 1975 co-governance agreement provisions were ignored, the Crees opposed major government and corporate projects from the mid-1980s to 2000 and they stopped a new hydro-electric project. Their continuing opposition was also intended to, and did, create renewed dialogues and in 2001-02 negotiations addressing Cree agendas. These negotiations were entered into by the governments and developers partly because Cree posed a significant risk to new large-scale natural resource developments and partly because the growing dominance of neoliberal discourses and practices made new state arrangements with non-state entities possible and desirable. The Crees are now trying to implement another imperfect co-governance and co-development funding agreement. When Crees signed the 1975 agreement, they were not denying themselves other options for action if they later decided they needed them. Governments, corporations, and numerous social analysts and Indigenous rights critics thought that Crees had compromised themselves irrevocably and had weakened their capacity for the kind of autonomy and political campaigns that Crees did later develop effectively. For many Crees, the agreements express: their lived self-governance even in the midst of fragmented recognition; their relational cosmology of acknowledging coexistence; their historical experience with co-governance and its messy possibilities; and the need to develop new economic opportunities in co-governance with non-Crees. Giving up on agreements to adopt the positions urged by critiques who emphasize cosmopolitan or more totally oppositional strategies would diminish Crees, for it would devalue their visions, historical experiences, and their achievements. It would shift their struggle for collective survival more to the terrain of neoliberal governmentalities and the equally modernist critical theories of neoliberalism embedded in universalist visions. Cree engagements embody decades of lived experiences of Cree governance and co-governance as well as visions for the future.Social Sciences and Humanities Research Council of Canada research grant to the author, and Major Collaborative Research Initiative grant to William Coleman
Governmental Rationalities and Indigenous Co-Governance: James Bay Cree Co-Existence, from Mercantilist Partnerships to Neoliberal Mechanisms.
No full textThis chapter is included in the MacSphere Repository with the permission of UBC Press, March 6, 2019. The co-editors and anonymous reviewers of the volume have provided incisive and challenging insights and advice that have greatly improved this chapter. I also want to acknowledge my debt for unexpected ideas over the course of the research to Philip Awashish, Mario Blaser, Jasmin Habib, Colin Scott, and members of the Relational Autonomy Collective. And I want to thank Brian Craik, Sam C. Gull, Peter Hutchins, Monica Mulrennan, Brian Noble, the late Eva and Joe Ottereyes, Jr., Alan Penn, Susan Preston, and Alan Saganash Jr.Despite the long, widespread, and often harrowing successes and enduring effects of colonial governmentalities, it is important to consider the often diverse, fragmentary, hybrid, and contradictory, but also sometimes enduring mutual effects of the forms of governance of the non-state societies which colonial governance engages. Such forms of non-state governance do not derive from the logics of colonial governmentalities. They require additional forms of analysis than those that are common in the study of governmentality in European history or its application to colonial rule. In this chapter I critically re-examine a regional colonial governance history and presence by considering other logics of governance and how these forms engage colonial governmentalities. I explore the relationships and the diverse and sometimes hybrid governance visions and practices that have developed between an Indigenous People, the James Bay Cree, and Canadian and Quebec governance institutions in northern Quebec. Cree people have been tied to European nations and to world markets since the seventeenth century. More recently, they have been drawn into new national and globalizing relations by the joint impact of expanding state administrations, large-scale natural resource developments, and nationalist movements in state polities, as well as by engagements that they have initiated with encapsulating societies. I analyse how diverse and changing co-governance processes have emerged in these engagements. I explore how Cree visions of kin and relational governance, tenure partnerships with animals and a living land, and historical and experienced co-governance with colonial state authorities, have not led to a widespread Cree incorporation or envisioning of nation state governmental rationalities as their own. Their forms of non-state governance do not conform to the modernizing, resisting, accommodating, or self-governing subject visions of colonial discourses and societies. Nor do these forms of governance conform to the frameworks for analyzing governmentality per se. Colonial relationships are unequal, subordinating, exploitative, painful, and controlling. But they are nevertheless shown to continually exist alongside a messy changing mix of active contestation, negotiation, and coexisting governance and co-governance.Social Sciences and Humanities Research Council of Canada research grant to the author, and Major Collaborative Research Initiative grant to William Colman
