Cultural Competence For Globalized World

Identify the Key Points by Grant and Luxford 2011

Discuss about the Cultural Competence for Globalized World.

In the globalized world, it is important to understand and embed the multi culture and its factors into deep practice in the company. It is about the health care services that are been termed and the effects of how the families and parents take into consideration about the health services that may support them to manage health factors. The parents who are actually new to Australia might have some difficulty and it is important to let them know about the health care services with cultural competence (Smith, 2011). With the ethnographic results and the study conducted while keeping in view the two community child and the nursing sites overall in the South Australia. With the given examples, it is conveniently mentioned about exploring child and the nursing criteria that appear and constructs the culture in day to day life.

With this aspect of cultural competence, intercultural communication, multi culture there are better opportunities that can be described while analyzing and understanding the feminist and the postcolonial societal theory which has pervading evidence and is a non colonial constructive society at a white monoculture. This is eventually shaped in the intercultural communication practice. Improving the intercultural in family and in the development of child is reflected with the health settings that are important in nursing practices (Smith, 2007).

The key points that are been studied are discussed with a reflexive tool as such there were participants who responded with the situation and cultural competence was noticed while practicing the cultural being respectively with the parents of different linguistic and cultural differences. There were certain education issues and the professional development regarding the child care issues that is the key point which is discussed in the study. Working with different cultures, is the main element when there is a restriction in borders and inhabitants of Australia (SGS E&P SGS Economics & Planning, 2007).

There are care frameworks that are noticeably operated while concerning a binary system that has sameness and the process of authoring that has a normative approach which is stated by the report. It has been noticed that there was a support needed for health professionals with appropriate information and an intention of work differentiating from different cultures. There was a critical position that has been enhanced with an inquiry that relates to the tools which was introduced and has been accepted all over.

Cultural Competence

There are historic exploration that comprise of the gender, race and some economic inequalities that are characterized as the key points by the author. By understanding Australia that enhances the postcolonial system that incorporates the acts that are unrecognized when it comes to democracy and racism in the country. Cultural competence is important while examining the epistemological assumptions and situations and the positions that has been intercultural shaped with those practices that might be a platform which can be improved by the parents and children in nursing strategy of migrants to South Australia (Senior and Chenhall, 2007).

With the discussion related to the cultural competence, the study states the gap that is filled with the reflective practices with the informed and the development of the Australians in the health paradigm. There are population based approaches that are widely proposed with the services that are beyond the complexities of individual services in health care. This helps in providing the model and a framework with the therapists for the First Australians. There are programs that are related to Healthy Ears which is statewide and are for the First Australians again (SCDC, Scottish Community Development Centre, 2011).

There are health promotional programs that impact a cultural competence with the community driven and well structured strong approaches. With this, there are collaborative auto ethnography that has been well used to reflect on a narrative basis and the discussions that are among the authors for cultural competence. There are basically the three frames that are entitled with the recent trends in health care which are emerged with the guidelines and the principles (Scambary, 2009). The core occupational theory, partnership and knowledge skills theories are the basic guidelines that are incorporated in the organization and for cultural safety. There are narrative excerpts that are mainly followed by the interpretation and the literature base study with its importance and findings related to the programs. The narratives about the cultural competence state the professional preparation that is mainly supported by the experts and the occupational therapists with a variety of cross culture training and programs in professional opportunities and there development studies (Saxena, 2011).

For the cultural competence that has been expressed by the author, there are current approaches that are considered with the families of non Aboriginal, who have been practiced with encountering the patients that are based with the cultural sensitivity. This is an inadequate model that has been framed with the interactions of the Aboriginal patients and the Canadian family while practicing medicine that held’s into health care. There was an adoption that was advocated for a cultural safety approach that has a very high level of method which is superior in its way and the training to the particular family was given to the residents regarding the medicine with an interaction of the aboriginal patients (Saxena, 2011).

The Key Points made by Baker and Giles (2012)

These are the family medicine programs that are incorporated by the government and have shown their impact over the cultural competence between both the societies and the integration of medicine with effects to the cultural safety in teaching residents of the society. These programs may help to integrate the curriculum with the colonial history and there cultural differences in medical to foster some kind of understanding that were based with the imbalances. The knowledge can then be used for the family of the residents that helps to identify the biases and this may affect the basic nature of the aboriginal patients. Adopting the family programs would be the adoption of medicine practitioners practices that might be useful in the cultural safety program and as a challenge to the concepts that are been basically addressed in the views (Sanders and Holcombe, 2008).

It has been witnessed that the Aboriginal people are discriminated on the basis of cast and culture. This has been a significant and notable issue faced in Australia on the basis of education gains, personal identity and the employment. The mental wellbeing of the Aboriginal youth is highly instable due to the discrimination and differences.  There are surveys which showcases that the aboriginal youth suffer from a high impact of mental illness. The study was conducted for the aboriginal youth, children and parents and was specially targeting the issue of mental illness and wellbeing.  The situation of mental distress among the aboriginal youth was described as the ripple effect. There are certain events and occasions which lead into such conditions (Pope  and Lewis, 2008).

The death of a close person, ragging and bullying in schools and at various places, inability to access any service or disability to attend any event due to the gender or racial discrimination etc were the huge aspects and factors which contributed in the creating the ripple effect. There are various methods identified to provide respect and care to the aboriginal youth and adolescents. The huge contributing factor behind the distress and mental illness of the aboriginal youth is domination. The racial domination is a huge factor which makes the aboriginal feel low and disrespectful and leads to mental illness and stress. The loss   of the cultural morals, ethics and knowledge can highly impact the identity and self respect of aboriginal youth which directly affects their wellbeing and school retention conditions (Pugh, 2006).

The aboriginals and the Torres Strait Islanders do have a lot of people having different communicational needs and preferences. These are different expectations, needs and preferences from the government. There are various factors and aspects which affect these communicational needs like the location of demographic conditions, literacy ratios, the age and gender of people, the usage of technology etc.  It is very important and vital to consider the communicational needs like locality and the need of accessing the governmental services. These people living in the urban area almost have the access to the high end services and information while those living in the regional and rural area have a very less and little access to the technology and services. This is a huge difference between various people and the services they have access and the local protocols and rules to imply on the communities (Reddel, 2008).

Cultural Competence

It has been significantly stated that the communication between these people must be respectful and must not be affected by the cultural differences. The communication with indigenous people and government organizations must be not having any barriers regarding the cultural and racial differences and aspects. There are several past experiences and occasions where the cultural and racial discrimination has impacted the indigenous people on a high level. This must not be repeated and must be taken care of. The communication must be extremely normal and must not include and discrimination. This would lead to successful communicational relationships between people and the successful fulfillment of the purpose and needs of communication (Raymond et al, 2012).

References:

Pope J and Lewis JM (2008). “Improving partnership governance: using a network approach to evaluate partnerships in Victoria.” Australian Journal of Public Administration 67(4):443–56. 

Pugh R (2006). “Government partnerships with the Aboriginal community in Tasmania: building a stronger community to overcome family violence.” A report of the Council of Australian Governments (COAG) Trial in north-east Tasmania. Canberra: Australian Government Department of Families, Housing, Community Service and Indigenous Affairs. Viewed 5 January 2013. 

Raymond I, McDonnell C and Wilson G (2012). “NSW Aboriginal Health Promotion Program: lessons learned and ways forward.” NSW Public Health Bulletin 23(3–4):57–8. 

Reddel T (2008). “Reframing governance and service delivery by ‘place and partnership’: some ideas and lessons from Queensland. Proceedings of the Social Inclusion and Place Based Disadvantage Workshop, Brotherhood of St Laurence and the Department of Planning and Community Development,” 13 June, Fitzroy, Victoria, 1–17. Viewed 8 January 2013. 

Sanders W and Holcombe S (2008). Sustainable governance for small desert settlements: learning from the multisettlement regionalism of Anmatjere Community Government Council. The Rangeland Journal 30(1):137–47. 

Saxena NC (2011). What is meant by people’s participation? In: Cornwall A (ed.). The participation reader. London: Zed Books, 31–3. 

Scambary B (2009). Mining agreements, development, aspirations, and livelihoods. In: Altman J & Martin D (eds). Power, culture, economy: Indigenous Australians and mining. CAEPR research monograph 30/2009. Canberra: ANU E Press, pp. 171–201. Viewed 8 January 2013. 

SCDC (Scottish Community Development Centre) (2011). Community development and co production: issues for policy and practice. SCDC discussion paper 2011/02. Glasgow: SCDC. Viewed 5 January 2013. 

Senior K and Chenhall R (2007). ‘Stopping sniffing is our responsibility’: community ownership of a petrol-sniffing program in Arnhem Land. Health Sociology Review 16(3–4):315–27. 

SGS E&P (SGS Economics & Planning) (2007). Evaluation of the ‘Communities in Crisis’ policy. Volume 1, Evaluation report. Canberra: Australian Government Department of Families, Housing, Community Service and Indigenous Affairs. Viewed 8 January 2013. 

Smith D (2007). From COAG to coercion: a story of governance failure, success and opportunity in Australian Indigenous affairs. Paper presented to the Australian and New Zealand School of Government conference Governing through Collaboration: Managing Better through Others, 28–29 June, Canberra. Viewed 8 January 2013. 

Smith D (2011). “Cultures of governance and the governance of culture: Indigenous Australians and the state. PhD thesis.” The Australian National University, Canberra. Viewed 12 September 2012.