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The bit in quotes in the title may be a bit mean, but it’s the title an anonymous reader gave in an email linking to several articles from a New Zealand site (here, here, and here). The articles describe a new set of standards for registered nurses in the country, standards that I read in the official government document (see below).

Why this seems “asylum-ish” is because the standards are almost entirely directed to prioritizing and catering to the indigenous Māori population of the country, even though they are in a minority of the population (16.5%) compared to Europeans (70%) but also very close in numbers to Asians (15.3%, with most of the remainder being Pacific Islanders).  The standards direct New Zealand nurses to become “culturally competent”, which is okay if it means being sensitive to differences in psychology of different groups, but is not okay if it means medically treating those groups in different ways, or having to become politicized by absorbing the Treaty of Waitangi or learning about intersectionality.  And that is in fact the case with the new standards, which also prompt NZ nurses to engage in untested herbal and spiritual healing, including prayers.  The whole thing is bonkers, but it takes effect in January.

As one of the articles says, “critics argue that these changes prioritise ideology over practical skills.” And I suspect you’ll agree after you read the relatively short set of official standards given below. Here’s an excerpt from one of the articles in the news:

The updated Standards of Competence require nurses to demonstrate kawa whakaruruhau (Māori cultural safety) by addressing power imbalances in healthcare settings and working collaboratively with Māori to support equitable health outcomes.

The standards place a strong emphasis on cultural competency, including the need for nurses to establish therapeutic relationships with individuals, whānau [Māori extended families], and communities. They must also recognise the importance of whanaungatanga (building relationships) and manaakitanga (hospitality and respect) in fostering collective wellbeing.

One of the more significant additions involves requiring nurses to “describe the impact of colonisation and social determinants on health and wellbeing.” Additionally, nurses must advocate for individuals and whānau by incorporating cultural, spiritual, physical, and mental health into whakapapa-centred care (care focused on family and ancestral connections).

The new Standards of Competence have faced sharp criticism from some nurses, who argue the requirements impose ideological perspectives and unnecessarily complicate training processes.

However, none were willing to speak on the record for fear that voicing their concerns could jeopardise their employment.

The standards are unbelievable, so extreme in their catering to indigenous peoples that they seem racist against everyone else. But don’t take my word for it: simply click on the document below and look it over. It’s no wonder that many nurses are flummoxed by the new directive, which, as usual, is heavily larded with indigenous jargon that many (including Māori) don’t understand.  The language is simple virtue flaunting.

The very start of the standards promotes the 1840 Treaty of Waitangi (“Te Tiriti o Waitangi”)—an agreement between some (not all) Māori tribes and the British governance that established three principles. First, Māori would become British citizens with all the rights attending thereto. Second, the governance of New Zealand would remain in the hands of Britain and British settlers (“the Crown’). Finally, the Māori would be able to keep their lands and possessions and retain “chieftainship” of their lands.

Even though this agreement was never signed by all indigenous tribes on the island, it has assumed almost a sacred status in New Zealand, with a newer interpretation that goes something like this: “The Māori get at least half of everything afforded by the government, and their ‘ways of knowing’ would be considered coequal to modern knowledge (including in science and medicine). Further, Māori, as ‘sacred victims’, would get priority in educational opportunities and, in this case, medical treatment.”

If you read The treaty of Waitangi, you’ll see it says nothing of the sort. It simply establishes rights of governance and possession in a deal between Europeans and Māori. But the Māori have used it to inflict considerable guilt on the non-Māori population, to the extent that you simply cannot question the interpretation of the treaty above, or of the increasing forms of “affirmative action” for Māori, because people who raise those questions, like the baffled nurses above, risk losing their jobs. This is the reason that virtually every academic and citizen who writes to me from New Zealand about the fulminating and debilitating wokeness of the country asks me to keep their names confidential.   The fear of questioning what’s happening in that country is almost worse than the burgeoning affirmative action towards a small moiety of the population. Granted, the Māori have been discriminated against and had it bad for a while, but those days are really over now, and it’s time to treat everyone according to the same rules. And of course nurses know that they have to have different bedside manners towards different patients. But that doesn’t mean that they must treat some of them with chants and prayers.

Well, on to the rules. And they begin, in the very first directive, by emphasizing the importance of the Treaty of Waitangi!. I’ll post screenshots as well as text, and will highlight some bits in red. Here’s the first page of “standards of competence”. Te Tiriti doesn’t take long to appear!

“Pou” are “standards”. Here are the first two. Note that the introduction to the document doesn’t say explicitly that these standards are culture-directed and a subset of other standards of nursing skill. No, these are just “the standards.”

Pou one: Māori health. Reflecting a commitment to Māori health, registered nurses must support, respect and protect Māori rights while advocating for equitable and positive health outcomes. Nurses are also required to demonstrate kawa whakaruruhau by addressing power imbalances and working collaboratively with Māori.

Pou two: Cultural safety Cultural safety in nursing practice ensures registered nurses provide culturally safe care to all people. This requires nurses to understand their own cultural identity and its impact on professional practice, including the potential for a power imbalance between the nurse and the recipient of care.

The two pou expanded, which are directives about how registered nurses are supposed to behave.

Under standard (pou) #4, called “Pūkengatanga [expertise] and evidence-informed nursing practice”, we see this.

What is Rongoā? Ask the Museum of New Zealand, which describes it as “Māori medicine”, characterizing it like this:

In traditional Māori medicine, ailments are treated in a holistic manner with:

• spiritual healing
• the power of karakia [prayers of incantations]
• the mana [supernatural essence] of the tohunga (expert)
• by the use of herbs.

In other words, nurses are supposed to allow patients to choose their own therapy, even if it includes untested herbal remedies, spiritual healing, supernatural power, and prayers. Is it any wonder that nurses are both confused and opposed to this?

It goes on and on in this vein, consistently outlining standards of care that favor Māori, and then ending with a glossary heavily laden with woke and postmodern terms, Again, these are being given to registered nurses (no, not shamans) to tell them how they must behave. A few items from the glossary, which have no clear connection with nursing:

 

Again, as far as I can determine, these are not just standards for nurses to become culturally sensitive, but appear to be general standards for nurses that want to be qualified as nurses. And the standards have become so ideological and political that—and I don’t say this lightly—they seem pretty racist, favoring one group over another and telling nurses to afford indigenous people care and treatment that others don’t get. Is there to be no cultural sensitivity towards Asians, who have their own form of indigenous herbal medicine?

Here are some sentiments expressed by Jenny Marcroft, the Health Spokesperson for the New Zealand First political party.

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It goes without saying that it nurses must do all this stuff to practice their skills, many might be compelled to leave New Zealand and practice overseas, something that the country can’t afford to happen. And so, because opponents of this stuff are silenced, the country, immersed in wokeness, continues to go downhill.

Surging mpox cases in East, West and Central Africa prompted the World Health Organization to once again make the infection a global health emergency

Well, folks, this is the penultimate batch of photos I have, so if you don’t contribute, the feature will die. Don’t make me beg.

Today, though, we have a contribution from reader Lukas Konecny, who has provided some introductory notes (indented). You can enlarge his photos by clicking on them.

Some of these nature shots are quite old and I have never had a good camera, but I tried to pick some good ones (some of the grasshopper photos may need zooming in and cropping but when I tried to do that, my software always distorted the photos). The cicada is from Greece (it sits on a wire rope), the rest are from Slovakia, the mushroom was in a forest and the dragonfly in my university dormitory in Bratislava while others (owls, hummingbird hawkmoth, cat, grasshopper) are all from a garden.  The autumn owl (in a cherry tree) is from the same year (2015) as the spring owlet (in an apricot tree) so it might be the same bird. The grasshopper and the cat are from this summer – the cat watched me while I was releasing the grasshopper that had made its way to my room during the night and to my relief didn’t immediately attack it but let it fly away in peace. Maybe nature finding its way into human spaces is the common theme (except for the mushroom, that’s just autumnal feeling).

Amanita muscaria:

Cat:

Cicada:

Dragonfly:

Grasshopper photos:

Macroglossumm a hummingbird hawkmoth:

Owl, autum:

Owlet, spring:

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