Working at a cultural interface: co-creating Aboriginal health curriculum for health professions

Reflexive Practice as an Approach to Improve Healthcare Delivery for Indigenous Peoples: A Systematic Critical Synthesis and Exploration of the Cultural Safety Education Literature

“…A total of 46 documents were analysed, describing 43 different educational interventions. The majority ( n = 35) of documents described university-based educational interventions [ 16 , 18 , 21 , 22 , 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32 , 33 , 38 , 54 , 55 , 56 , 57 , 58 , 59 , 60 , 62 , 63 , 64 , 66 , 68 , 69 , 70 , 73 , 80 , 81 , 83 , 84 ], with one set of documents describing a short vocational training course [ 85 , 86 , 87 ], and the remainder ( n = 8) describing continuing professional education (CPE) courses for practicing health professionals [ 17 , 19 , 20 , 36 , 69 , 73 , 88 , 89 ]. Just over half of the documents analysed ( n = 28) were from Australia [ 17 , 18 , 20 , 22 …”

“…Analysis of how reflexivity is defined drew on constructivist theory [ 76 ] to examine how language shapes our understanding of both the nature and purpose of reflexivity. Analysis of how reflexivity is conceptualised primarily drew on existing cultural safety and reflexivity literature (for example, [ 13 , 38 , 39 , 43 ]), and analysis of the pedagogical approaches drew on the object-based learning literature [ 77 , 78 ]. Throughout the analysis, we also drew on the work of Indigenous educators who operate at the cultural interface [ 79 ] and whose writings and approach to teaching are informed by Indigenous ways of knowing, being, and doing [ 53 , 55 , 80 , 81 ].…”

“…As such it is increasingly being included in health sciences curricula at the tertiary level in Australia, Aotearoa New Zealand, Canada, and the United States [ 34 ] and developed as short continuing professional education courses (for example, [ 35 , 36 , 37 ]). While there is a growing body of literature exploring best practice approaches to the development and delivery of cultural safety education, this predominantly focuses on overall curriculum structure and content (for example [ 20 , 31 , 38 ]). Currently, however, there is little guidance on the most appropriate pedagogical approaches to teach students how to be reflexive, or on how educators should assess student learning outcomes concerning reflexivity.…”

“…While there is a growing body of literature on cultural safety education, at present, there is little guidance on the best approach to teach or assess reflexivity in the context of cultural safety. Currently, most cultural safety education literature falls into three broad categories: qualitative explorations of student learning experiences [ 18 , 22 , 30 , 54 , 55 , 56 , 57 , 58 ], evaluations of student learning outcomes [ 17 , 19 , 23 , 26 , 29 , 32 , 33 , 50 , 59 , 60 , 61 , 62 , 63 , 64 , 65 , 66 ], and descriptions of curricula development and delivery [ 16 , 20 , 21 , 25 , 28 , 31 , 38 , 67 , 68 , 69 , 70 , 71 , 72 , 73 ]. In evaluations of curricula and learning outcomes, student reflective journals are a common source of data.…”

Respect for Religiosity: Review of Faith Integration in Health and Wellbeing Interventions with Muslim Minorities

“…Co-design can increase the accessibility and success of program implementation and outcomes. This is because it lends itself towards trustworthy learning spaces, increased commitment, reduction in tension arising from cultural or belief conflicts, and increase in the confidence of professionals (Delbridge et al 2021). The community-based participatory approach utilized by (Banerjee et al 2017;Marinescu et al 2013;Siddique and Mitchell 2013), in their studies, are desirable participatory designs for use with minorities and vulnerable groups.…”