Everything’s going fine until he tries to move from her cunt to her asshole!She starts yelling at him and her yells alert her stepmother downstairs, who comes barging in thinking something is wrong! They are embarrassed to get caught mid-fuck, but the sexy mature stepmom is more worried about the fact that her stepdaughter can’t enjoy anal sex!

According to the Victorian Aboriginal Child Care Agency (VACCA) the concept of cultural safety: [I]s used in the context of promoting mainstream environments which are culturally competent. taking strength in your culture through adversities’. ‘I think it’s being comfortable with yourself and being able to tell people that you’re proud to be of that culture and not feeling that you’re being discriminated against’. ‘To find and then be looked in the eyes by my Elders and be told, ‘You belong here’’. ‘Me giving myself permission to be an Aboriginal person. Cultural Security is proposed to effect change in all elements of the health system workforce development, workforce reform, purchasing of health services, monitoring and accountability, and public engagement.

But there is also a need to ensure that Aboriginal community environments are also culturally safe and promote the strengthening of culture. Not other people telling me who I should be or who I am’. ‘Having the sense of refuge in the middle of a storm’. ‘Feeling safe to be able to express yourself and being embraced by the rest of society’. A culturally secure environment cannot exist where external forces define and control cultural identities.

There’s this thing about anal, most girls don’t like it until they try it for the first time.

After that, they just can’t get enough dick up their butts! Her boyfriend has her laying flat on her belly in bed, with her pants and panties down her thighs as he slides his finger up and down the soft crack of her ass and gently stimulates her puckered asshole.

And governments and other third parties need to ensure that our group cohesion does not become collateral damage when they engage with our communities. Farrelly and Lumby note how this model extends cultural competency well beyond simple cultural awareness into behavioural, attitudinal and structural change: Cultural Security is built from the acknowledgement that theoretical ‘awareness’ of culturally appropriate service provision is not enough.

The concept of cultural safety is drawn from the work of Maori nurses in New Zealand and can be defined as: [A]n environment that is safe for people: where there is no assault, challenge or denial of their identity, of who they are and what they need. ‘If it’s free from politics it would be safe but it’s just going to get sucked into the same politics... It shifts the emphasis from attitudes to behaviour, focusing directly on practice, skills and efficacy.

In this Chapter I will be taking our strategies to an even more practical level, looking at how we can create environments of cultural safety and security to address lateral violence. This means cultural needs are included in policies and practices so that all Aboriginal and Torres Strait Islanders have access to this level of service, not just in pockets where there are particularly culturally competent workers.

A culturally safe and secure environment is one where our people feel safe and draw strength in their identity, culture and community. A place like that would be a place of healing for the whole community. The cultural security model developed by Juli Coffin is outlined in Text Box 4.2.

The VACCA undertook research through surveys and interviews with Victorians (predominately Indigenous) to unpack the concept of cultural safety. The role for government and other third parties in creating cultural safety is ensuring that our voices are heard and respected in relation to our community challenges, aspirations and identities. The first part of this Chapter has looked at the concepts of cultural safety and security.

Some of the responses to questions exploring the concept included: ‘Feeling safe in the knowledge that you’re listened to, that your contribution to the community is important, just as much as anyone else’s’. In this part I will be looking to the community level to celebrate some of the approaches that are already making a difference in addressing lateral violence on the ground.

These case studies provide us with practical strategies, but just as importantly, they also remind us that our communities, with the right support, have the ability to solve their own problems. Coffin uses a practical example of the management of an 8 year old Aboriginal boy by a speech pathologist to define these three levels: Awareness: ‘I know that most Aboriginal people have very extended families.’ Although the speech pathologist demonstrates a basic understanding of a relevant Cultural issue, it does not lead into action.