Māori child health, Te Tiriti and culturally safe care — branching viva

Stem

You are in a general paediatric clinic in Aotearoa New Zealand. [11]

Examiner: What is cultural safety? [1]

Strong answer: Care that the patient and whānau experience as safe. It addresses power, bias, racism and equity. It is not the same as a clinician self-rating “cultural competence.” [1]

Examiner: How does Te Tiriti shape your practice language? [11]

Strong answer: Partnership, active protection, equity of options and outcomes, and participation. Not a decorative mihi alone. I will not invent claim numbers I cannot defend. [11]

Examiner: Walk me through the Hui Process. [2]

Strong answer: Mihi — engage. Whakawhānaungatanga — connect with who is present. Kaupapa — shared purpose of the visit. Poroaki — close with clear next steps. [2]

Examiner: The infant’s mother smokes and bed-shares. What do you do? [9]

Strong answer: Non-shaming hazard map: smoke exposure, surface, sofa risk, substances, prematurity. Room-share, firm flat bare sleep space, cessation support, and culturally designed options such as wahakura where available. [7] [9]

Examiner: The preschool sibling failed hearing screening and missed ENT. Formulation? [12]

Strong answer: Incomplete care pathway, not “non-compliant ethnicity.” Remove barriers, rebook, close the loop; middle-ear disease and hearing inequity are biomedical equity problems. [12]

Examiner: Why mention skin infection in ARF regions? [15]

Strong answer: Superficial streptococcal disease burden links with ARF patterns; early accessible treatment and local programmes matter. Population-specific equity, not racial destiny. [15]

Examiner: How is this different from Australian Aboriginal child health? [1]

Strong answer: Different histories, rights frameworks and service architectures. Te Tiriti language is Aotearoa-specific; do not paste it onto Australian First Nations care. Transfer only high-level cultural safety and anti-racism principles carefully. [1]