Recreational international folk dance provides a gentle form of exercise for people of all age groups, and may be used by an occupational therapist to provide a different leisure option for older people. The older adult is often stereotypically perceived as being only capable of certain types of leisure activities, such as bowls, bingo and cards. In multicultural Australia, activities need to be more diverse. Recreational folk dance provides an activity that is socially engaging, physically challenging, creative, and culturally and mentally stimulating. Involvement in the activity has general exercise benefits, which contribute to a healthy lifestyle. The participants can be empowered by their increased participation in community life, due to the classes, but also because of the public performance aspect that is offered with this activity. Exposure to folk costumes, customs, and traditions, can increase awareness of other cultures. Recreational folk dance has a beneficial effect on interpersonal and intrapersonal aspects of self. The language of dance crosses many cultures. Gesture and movement can be conveyed without words, thus making folk dance a good ‘non‐language’ based activity to be used in a multicultural population.

Findings carry implications for emergency department care of people who present on multiple occasions and for emergency department health professionals to increase awareness of their moral comportment in care.

The concept of praxis, also known as the practical discourse in philosophy, has been expressed in different ways in different eras. However, the linkages from one era to another and from one paradigm to another are not well explicated in the nursing literature. Difficulties with translations of 'praxis' into 'practice' and the connotations of the word 'practical' in the English language and in nursing have influenced extrapolation of the linkages. More recently, further blurring of the linkages occurred from the popular association of praxis within the emancipatory paradigm. Integral to the concept of praxis, since the time of Aristotle, is the notion of phronesis: a process of moral reasoning enacted to establish the 'good' of a particular situation, often referred to as practical wisdom. The purposes of this paper are twofold. Firstly to demonstrate a number of linkages and shifts in the evolution of praxis. This, I believe, will enhance understanding of the multiple expressions of praxis in contemporary nursing. Secondly, to promote and affirm the importance of praxiological knowledge development in the discipline. Furthermore, increased appreciation of the concept of praxis provides an important vehicle for the advancement of nursing as a moral endeavour and the nurse as moral agent.

Like the general population, nurses become patients within the health care services available to them. They write anecdotal accounts of their experience and research the experience of their colleagues. This paper reports a small descriptive study of how the positions of senior nurses who experienced a life threatening condition influenced their illness trajectories. Eleven nurses in both New Zealand and Australia told stories of their experiences which focussed on intercessions/intervention by themselves, their family and the health care team. Themes identified were: looking after our own, the gaze of family and friends in advocacy and intercession, stereotypes of nurses as patients, senior nurses as vulnerable patients - existential healing through the small things, and senior nurses as knowledgeable people. Within these themes were narratives of special and meagre care. The authors conclude that all senior nurses should receive care that is regardful of who they are as senior nurses and vulnerable patients.

New writings broadening the construct of cultural safety, a construct initiated in Aotearoa New Zealand, are beginning to appear in the literature. Therefore, it is considered timely to integrate these writings and advance the construct into a new theoretical model. The new model reconfigures the constructs of cultural safety and cultural competence as an ethic of care informed by a postmodern perspective. Central to the new model are three interwoven, co-occurring components: an ethic of care, which unfolds within a praxiological process shaped by the context. Context is expanded through identifying the three concepts of relationality, generic competence, and collectivity, which are integral to each client-nurse encounter. The competence associated with cultural safety as an ethic of care is always in the process of development. Clients and nurses engage in a dialogue to establish the level of cultural safety achieved at given points in a care trajectory.