Values international nursing
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Values underpin all that we do but do we know what they are? Where they come from?Or even if we actually still hold them or need them? Values can change as we interact with life.
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Values international nursing
- 2. Values in action Prof Je Kan Adler-Collins RN PGCE REMT MA PhD Professor of International Nursing University of Human Environments . Adjunct Professor of Nursing University of Chinese Medicine. Beijing Faculty of Nursing. President NPO ICERA
- 3. In the study of International Nursing. You need an Open mind and heart to reach out over cultural boundaries. And the passion to listen with compassion. 国際看護を学ぶには、 大慈悲の心で情熱を持ち 文化の国境を越えたところで 心を開き通わせる必要がある values
- 4. Creating the space and the time to listen with complete attention in and on the moment creates and opens spaces for the energy and values to be shared in safety and respect. 空間と時間を創り出すことで、その 時々に完全な注意を払って聴く時間は、 エネルギーのためのオープンスペース を作り出します。 values
- 7. Values can be different or appear the same Compassionate listening is required to give a sense of othering, of taking the time and effort to understand from where the other individual is coming from. Often we have more in common that we realise. Our differences can be what enrich us in terms of our uniqueness. Global citizens need to develop skilled communication abilities. 価値観は、抽象的または 理論的な概念ではない。 価値観は、私たちが生き 生きとして 反映、実践、評価、修正 が必要なステップを肯定 するものとして、 私たちが保持する基準で す。 そして、ようやく私たち は 物事が真実であることを 見ることができます。
- 10. Our context shapes how our inner understandings act and react with outer realities. Own context Knowledge Pressure MethodsClassroom
- 12. All social contexts have embedded within their individual global, national and local history, victories and defeats. All of which socially condition community actions and expectations. スチーム 機器 女性の作業員 職人 進行状況 技術
Editor's Notes
- Slide 3 In any narration it is important to understand what the individual is talking about in the sense of his or her values, practice and identity. I am a nursing priest and nurse educator. I have chosen to live in Japan where I built my hospice and my home and now work as a priest with local communities in healing and terminal care. My other world is that of the academic world of the university where I am an associate professor of nursing in the Health Promotion Centre of the faculty of nursing. I am the only foreigner in a faculty that, for the most part, speaks little or no English. In my different worlds in Japan, I face several competing mindsets or conflicting issues. Each has value in its own right and each seeks to dominate at the expense of the others. For example, in my nursing I am faced with conflicting issues of loving and compassionate caring set against medical models of outcomes and interventions in a scientific approach where people are seen as conditions rather than as individual selves. I am faced with the economics and politics of the delivery of various care models that conflict with my humanistic approach to caring. In my nurse teaching, I am faced with professional academic standards in terms of learning outcomes, training objectives and competencies of practice, in which there is a constant tension when balancing cognitive theory with practical caring. This is compounded by my questions over the cultural suitability of imported forms of Western knowledge in nursing (Asahara et al., 1999; Wolferen, 1990). These tensions will be familiar to most nurse educators I suspect. In my role as a Buddhist priest and religious leader, I am mindful of the transparency of existence. I question our role as human beings, in a life affirming way, and I question the tensions that exist between religious teachings and faith. I also question society’s methods of teaching and learning, what constitutes citizenship, and the politics of social structures and systems related to all aspects of our existence and community. Slide 3
- Slide 3 In any narration it is important to understand what the individual is talking about in the sense of his or her values, practice and identity. I am a nursing priest and nurse educator. I have chosen to live in Japan where I built my hospice and my home and now work as a priest with local communities in healing and terminal care. My other world is that of the academic world of the university where I am an associate professor of nursing in the Health Promotion Centre of the faculty of nursing. I am the only foreigner in a faculty that, for the most part, speaks little or no English. In my different worlds in Japan, I face several competing mindsets or conflicting issues. Each has value in its own right and each seeks to dominate at the expense of the others. For example, in my nursing I am faced with conflicting issues of loving and compassionate caring set against medical models of outcomes and interventions in a scientific approach where people are seen as conditions rather than as individual selves. I am faced with the economics and politics of the delivery of various care models that conflict with my humanistic approach to caring. In my nurse teaching, I am faced with professional academic standards in terms of learning outcomes, training objectives and competencies of practice, in which there is a constant tension when balancing cognitive theory with practical caring. This is compounded by my questions over the cultural suitability of imported forms of Western knowledge in nursing (Asahara et al., 1999; Wolferen, 1990). These tensions will be familiar to most nurse educators I suspect. In my role as a Buddhist priest and religious leader, I am mindful of the transparency of existence. I question our role as human beings, in a life affirming way, and I question the tensions that exist between religious teachings and faith. I also question society’s methods of teaching and learning, what constitutes citizenship, and the politics of social structures and systems related to all aspects of our existence and community. Slide 3
- Slide 4 Each of the above life worlds has a body of theory. The tensions I wanted to resolve in my research were around the issues of turning theory into practice. As a reviewer for many International journals, I am deeply aware that nurse scholars and researcher have great skills at finding the problems, engaging with the theory, but we still are lacking in the ability to turn our theories into actions that can produce or generate new knowledge and theories grounded in practice. The second part of this paper offers a focus on turning theory into practice a process which is far more complex than if often first thought. Ghaye and Ghaye (1999) stated that: It is a too simplistic view to think that practice moves smoothly and un-problematically from values being negated in practice to a position where they do live them out, moving forward and developing our practice may involve some kind of creative synthesis of previous contradictions. (p. 51). I recognise that I am a product of my own educative journey, one where reflective practice and researching my own understanding of my Western “I” is a fundamental aspect of my own being. However, in the same context I see my Eastern Buddhist understanding as the dissolving of my Western concept of my “I” and as being equally important and fundamental. I struggle with trying to see the separate areas of me: the nurse, the teacher, the priest, the reflective practitioner and researcher, as separate items or areas. For me, they are all part of my whole understanding and existence, and in fact they form my inclusional (Rayner 2003) and holonic (Wilber 2000) concept of myself. This is constantly evolving, as I seek understanding of my “I” in my heuristic living educational enquiry. If I were to present a flow diagram of aims, objectives, actions, assessment, evaluation and reflection, it might give the impression that research is neat and logical. The reality of research is far from that. In the planning stages such nice neat research processes can quickly be turned on their head. Research was aptly described by Griffiths (1990) when he stated that: …research today presents itself as a minefield of conflicting polarities pertaining to theories, methodology, the meaning of knowledge etc. These are often represented in a quite aggressive language and scathing denunciation of the other’s position (p. 43). Slide 4 notes
- Slide 4 Each of the above life worlds has a body of theory. The tensions I wanted to resolve in my research were around the issues of turning theory into practice. As a reviewer for many International journals, I am deeply aware that nurse scholars and researcher have great skills at finding the problems, engaging with the theory, but we still are lacking in the ability to turn our theories into actions that can produce or generate new knowledge and theories grounded in practice. The second part of this paper offers a focus on turning theory into practice a process which is far more complex than if often first thought. Ghaye and Ghaye (1999) stated that: It is a too simplistic view to think that practice moves smoothly and un-problematically from values being negated in practice to a position where they do live them out, moving forward and developing our practice may involve some kind of creative synthesis of previous contradictions. (p. 51). I recognise that I am a product of my own educative journey, one where reflective practice and researching my own understanding of my Western “I” is a fundamental aspect of my own being. However, in the same context I see my Eastern Buddhist understanding as the dissolving of my Western concept of my “I” and as being equally important and fundamental. I struggle with trying to see the separate areas of me: the nurse, the teacher, the priest, the reflective practitioner and researcher, as separate items or areas. For me, they are all part of my whole understanding and existence, and in fact they form my inclusional (Rayner 2003) and holonic (Wilber 2000) concept of myself. This is constantly evolving, as I seek understanding of my “I” in my heuristic living educational enquiry. If I were to present a flow diagram of aims, objectives, actions, assessment, evaluation and reflection, it might give the impression that research is neat and logical. The reality of research is far from that. In the planning stages such nice neat research processes can quickly be turned on their head. Research was aptly described by Griffiths (1990) when he stated that: …research today presents itself as a minefield of conflicting polarities pertaining to theories, methodology, the meaning of knowledge etc. These are often represented in a quite aggressive language and scathing denunciation of the other’s position (p. 43). Slide 4 notes
- I recognise that I am a product of my own educative journey, one where reflective practice and researching my own understanding of my Western “I” is a fundamental aspect of my own being. However, in the same context I see my Eastern Buddhist understanding as the dissolving of my Western concept of my “I” and as being equally important and fundamental. I struggle with trying to see the separate areas of me: the nurse, the teacher, the priest, the reflective practitioner and researcher, as separate items or areas. For me, they are all part of my whole understanding and existence, and in fact they form my inclusional (Rayner 2003) and holonic (Wilber 2000) concept of myself. This is constantly evolving, as I seek understanding of my “I” in my heuristic living educational enquiry. If I were to present a flow diagram of aims, objectives, actions, assessment, evaluation and reflection, it might give the impression that research is neat and logical. The reality of research is far from that. In the planning stages such nice neat research processes can quickly be turned on their head. Research was aptly described by Griffiths (1990) when he stated that: …research today presents itself as a minefield of conflicting polarities pertaining to theories, methodology, the meaning of knowledge etc. These are often represented in a quite aggressive language and scathing denunciation of the other’s position (p. 43). Within educational circles this is known as the paradigm wars (Gage 1989) and was described by Schön (1995) as follows: …[the] introduction of the new scholarship into institutions of higher education means becoming involved in an epistemological battle. It is a battle of snails, proceeding so slowly that you have to look very carefully in order to see it going on. However, it happens none the less (p. 32). We all have to face the Research committees and these are a case in point regarding the paradigm wars. In the experience of my colleagues and myself, we have found that a carefully thought out research proposals may come to grief as it is shattered by either the research committee or the ethics committee, because of the methodological bias of the power-holders. These committees may block research that is considered by them to have an unsuitable methodology. The reasons given are often attributed to ethical considerations; however, in reality, reasons are often rooted in a lack of understanding of different or unfamiliar research paradigms (Bridges 1999). Slide 5
- My living educational theory is being practiced within the context of another set of contradictions (Whitehead 1993, 1989). within educational circles this is known as the paradigm wars, mentioned briefly in above described by Gage (1989, p. 43) as: … a minefield of conflicting polarities, and by Schön (1995, p. 32) as: … an epistemological battle. The paradigm wars are very real. Donmoyer (1996, p. 19) wrote of them: … the fact [is] that ours is a field characterised by paradigm proliferation and. Consequently, he sort of field in which there is little consensus about what research and scholarship are and what research reporting and scholarly discourse should look like. The paradigm war within the Western academy is at least explicit. Here in Asia another kind of conflict is also occurring that is not so explicit and is much harder to detect. As well as the issues raised in the paradigm clashes and conflicts I have witnessed, there appears to be a paradigm colonization under way. This, I believe, is a far more serious issue. For example, the importation into Asia of Western concepts of nursing, ethics and research, and the subsequent use of these concepts, shows that there has been a change in the way that the ideas are understood by the Eastern academy, as compared with the Western academy, although the ideas originated in the West. Japan, for example, is often cited as importing models and paradigms en bloc; a trend that started with Japan’s drive to westernised during the Meiji period of the 19th Century (Takemura and Kanda, 2003; Hisama, 2000; Wolferen 1990). a result, at the end of the 1930s, according to Wolferen, Japan was: … left heirs to a farrago of disjointed, ill-digested bits and pieces of knowledge (p. 239). The problem then, and I would say now, is that the very contextual roots from which the knowledge was grown were not transferable or even fully understood. Hence the situation for Asian academics was problematic - on the one hand, they sought external forms of knowing in their drive to be Western, but on t the other hand, d not have the resources to reproduce those same paradigms in their respective countries because they were considered to be culturally inappropriate. I refer to this situation as flower-arranging education. By this I am using the metaphor of the flowering of different types of knowledge. When Asian scholars see the flower, they cut it and bring it back to their home country. It is not difficult to see that the flower is appreciated for being a flower, careers are even based on this, b However, e flower is but the blooming of a process. Without the roots and stem (cultural context) the flower will die. Even if attempts are made to preserve it, soon the inevitable changes in what was originally attractive will occur. Asian nursing scholars have entered many foreign universities to take higher research degrees in ever-increasing numbers. On graduation they bring back, quite naturally, the teachings and knowledge they have gained. In the process, many become converts to new ways of thinking and many have claimed to have been changed by their experience of studying abroad (Doutrich 1993, p. 141). These new ways of thinking are presented to their nursing academy as new directions, and careers are built by academics following one particular paradigm or another. However, it is often the case that serious consideration is lacking as to the suitability of the imported knowledge for the cultural needs the country. I was surprised to find that my own thoughts were expressed by Dr Raphael Kroeber as long ago as 1914 (cited by Wolferen 1990, p. 239) when he said: … these scholars import only the flowers which amaze people without trying to transplant the roots. As a result we have people who are greatly admired for bringing the flowers but cannot find the plants that produced them. I believe that there is a real danger that the West is Best thinking is taking root in many countries that are seeking to upgrade nationally so as to be on a par with the West, such as defence, medicine, dentistry, nursing and other healthcare and para-healthcare disciplines. This danger is even more significant and pressing as I seek clarification of my own embodied values and knowledge in order to design and pedagogise a curriculum for the healing and enquiring nurse. I need to understand what my own values were right from the beginning of when I started to live the paradigm fusion. Slide 6