Concept Map
The concept of cultural competence made feels that there is a need to consider disparities in health status. Health beliefs and practices. The reason why I felt this way is because it impacts our health practices and choices. It also mirrors the capacity to procure and utilize learning of human services, practices, states of mind, and convictions of communication patterns. Furthermore, it strengthens programs, increases the participation of the community and utilizing the gaps that exist among the health status of people.
The subject that has resonated with me in the course of First Peoples Health and Practice is cross-cultural health care.
Culture entails the rituals, beliefs, practices, and customs of a particular group of people that guides thinking, actions and decisions in a certain way. It is cultured and passed from one generation to another. Cross-cultural healthcare comprises of racial and ethnic disparities, dialect barriers and provision of care to immigrants as well as cultural competencies. Cultural competences comprise an arrangement of qualities, practices, states of mind, and practices inside a framework, association, program, or among people that empowers them to work adequately crosswise over societies (Jie & Harms, 2017).
Social fitness alludes to respecting other people’s culture, relational styles, dialect and providing restorative care. The social capability is a dynamic, progressing formative process that requires a long haul responsibility and is accomplished after some time (Downing, Kowal & Paradies, 2011). The differences in culture have resulted in various beliefs and behaviors of the patient from one’s own (Thackrah & Thompson, 2013). The application of cultural competence can be applied when meeting a family or patient out of the blue. As a professional of health care, one should know that the convictions and practices may shift from his/her own. The concept I choose to write about is the cultural competences. It can be applied to various settings of health care such as patient education, medical education, research, clinical practice, workforce, and leadership as well as the healthcare system (Reilly et al., 2008).
A system of healthcare that is socially competent accepts and recognizes the significance of cultural diversity at various levels (Anderson et al., 2015). It also assesses the cross-cultural interactions by being vigilant towards any developments and variations that result from cultural diversity. Furthermore, it adapts the services that are to meet the requirements that are unique to each culture. There are various ways in which my own culture, as well as my professional culture, affects my understanding of this concept of cultural competence. A health workforce that is culturally capable is essential for ensuring that safe cultural practices are practiced in every setup (Stone, 2008). My own culture has its ways in which it affects the way I perceive and respond to various instances of cultural competences.
In my own culture, cultural competence is regarded as the core value in responding to various instances of medical care. It aids my understanding of this concept by facilitating the critical elements of the concept. It embraces cultural safety as a means of providing a safe environment for healthcare to all patients. My own culture embraces the culture of respecting clients and other providers of healthcare which forms a core value of my comprehending cultural competence. Cultural safety plays a significant role in the concept of cultural competence. It also makes me aware of the different cultures that are available worldwide. Cultural awareness entails developing the consciousness of various norms, beliefs, values and clients’ lifeways (Truong, Paradies & Priest, 2014). It fosters my understanding of the concept positively.
On the other hand, my own culture affects my understanding of the concept of cultural competence. One way is that it considers itself to be the better than others hence interfering with my feelings and reactions towards other cultures. In this way, I found myself at the crossline wondering if I should take which side interfering with my understanding.
My professional culture embraces every culture across the world as respecting the dignity of the patients is among its core values. A medical professional can well understand the culture of others by embracing the beliefs, values, and practices of another cultural group only if them aware of their cultural values, methods, and ideas. My professional culture hence makes aware of these terms that facilitate my understanding of the concept of cultural competence. My professional culture provides me with cultural knowledge that has shaped the way I understand the concept. It has provided me with a sound educational base about different cultural groups to facilitate my comprehension of various beliefs, behavior, and values of patients.
Furthermore, my professional culture has made me familiar with the models, theories, and concepts related to cultural competence which has helped me to identify the needs of healthcare and appropriate options for nursing. Also, my cultural skill has been facilitated by professional culture to collect cultural data that is relevant to the client’s health problem. It has also aided my official incorporation of data that is related to care provision and planning hence further understanding of cultural competence.
There are various viewpoints and assumptions of others that relate to the concept of cultural competence. Cultural paradigm is relationship-centered in that it focuses on all actors of healthcare delivery and services of health management (Dudgeon, Milroy & Walker, 2014). Various scholars of nursing have begun to explore critical and constructivist definitions of cultural competences and the characteristics of culture. Their critical views have significant in the sense that they recognize the power’s role in cultural construction. Cultural capabilities are embraced from a critical perspective, experienced and made meaningful by various people in specific contexts.
Dominant cultural paradigm is complex in that it entails morals, arts, beliefs, knowledge, customs, law and other habits that relate to cultural competence. The dominant model has been attributed to the face of the public in the way healthcare and cultural power is being viewed in the society.
The members of the public have high expectations of health care in and view cultural competence as the core factor that facilitates the provision of better healthcare services (Vos et al., 2008). With other stakeholders, the relationship does not smoothly as much is expected to be achieved which has not been. In cases where a healthcare profession gets fatigue or is under stress, it is viewed as a failure of cultural competence. The paradigm of patient-centered is a significant component that links the patient to a physician. The relationship of a doctor with other teams of health care plays a significant role in coordinating healthcare services. Healthcare coordination is considered to be an integration of care activities of the patient among providers of patient’s care. It helps to facilitate the appropriate delivery of services for healthcare (Walker, Schultz, & Sonn, 2014).
The dominant paradigm has been on the focus of coordinating care of physicians primarily the clinic-based staff, specialists, and hospitalists rather than being patient-centered. It has a more significant impact on cultural competence where every individual is considered to be significant as long as healthcare standards are met. The relationship that exists between the community and the physician plays a substantial role in supporting cultural competences and hence the health of the population. Caregivers, members of the family and other community resources play an essential role in ensuring that cultural competence is achieved in care delivery (Gracey & King, 2009). Some cultural paradigms have various sentimental that makes the delivery of healthcare to be strained. The viewpoints and assumptions of others on the concept of cultural competence plays an integral role in supporting the belief that culture is vital in the process of healing. For patients, socially responsive administrations respect the convictions that culture is implanted in the customers’ dialect and their verifiable and unequivocal correspondence styles and that dialect obliging administrations can positively affect customers’ reactions to treatment and resulting commitment in recuperation administrations (Waterworth et al., 2015)
Different societies are worried about a definitive implying that individuals endeavor to make relations with others. The force of ties and allotment of implications is communicated in the truth of the development of networks (Durey, 2010). Toward this accomplishment of significance, people generally extreme quality qualities. What people group see as their definitive qualities, in the end, winds up apparent as truth by the network.
Facts concern insistences of such qualities. Regardless, individuals’ in-network assume that what they certify is so truly (Forsetlund, Eike & Vist, 2011). Facts at that point are certifications of what the truth is for those individuals that they share normal implications and in this manner, it is their ultimate accomplishment of living in a network. Social standards are widely inclusive ‘lifestyles’ whereby networks are given shape. In the meantime, these ideal models stay sufficiently liquid to take into account dissemination and infiltration of the ‘other’ and even fertilization by the other; what we generally call fondness to relate. In this way, people can encounter the aggregate approval of living and think inside a worldview that is additionally held onto as truth by others, while adding to the development of this portrayal of reality (Funston, 2013).
This critical reflective process has assisted me to understand myself better and instructed me a ton of aptitudes that will enhance my future endeavors. This learning has also influenced my perceptions of, and interactions with Australia’s First Peoples in the health.
As I consider my qualities identified with this reflective process, I meditate I can now embrace the cultures of others. I have learned that a socially skilled workforce of healthcare is imperative to guarantee culturally safe administrations that address the issues of Aboriginal and Torres Strait Islander people groups to enhance their wellbeing results. I have understood that health practices and behaviors of seeking care are bound to culture. Culture is embroiled in political, social and historical correlations and activities that impact the way people comprehend the services of healthcare delivery. It, in turn, influences the process of decision making around care services.
In Australia, Indigenous individuals are especially in danger because, on the scope of wellbeing and social markers, they are the most underestimated of any identifiable gathering. While singular drawback isn’t extraordinary to Indigenous individuals, it is the mixture of markers of burden and the subsequent wellbeing results that make Indigenous understanding convictions especially vital (Watson, 2009). Cunningham et al. suggested that messages from subjective investigations investigating the perspectives and understanding of Indigenous individuals with growth must be considered. Impressive contrasts exist in the observation and meaning of wellbeing, substantial living, prosperity, sickness, and the significance of malady and passing between Indigenous Australians and the dominant Anglo-Australian culture.
My perception and interaction have significantly changed towards Australia’s First Peoples in the health. The Aboriginal have various beliefs that relate to different health conditions, for instance, they believe that cancer is contagious.
I have embraced their culture in understanding their beliefs and attitudes which can enhance my health care service delivery to this marginalized population. I have acknowledged the significance to facilitate social security by coordinating the perspective of the Aboriginal in the provision of my current service. I will try to interact and engage with this person to understand further their health problems. Welfare is the foundation of disease mitigation, and practically speaking, this implies organizing social security close to the physical wellbeing of Australia’s First Peoples in prosperity.
My future may be transformed as part of this process in various ways that will impact my future career. I am an individual who likes to appreciate individuals and converse with them. I love embracing their culture and beliefs, and this course was extremely vital to be enjoyable as I aspire to complete my studies. I have learned about interacting with other people more especially when it comes to healthcare of the First People in the health. I feel I have grown throughout my practicums. I have gone from doing everything I can do short of begging someone to do the “right” thing to now providing the appropriate education and asking the patient how he/she wishes to proceed.
Helpfulness is making no mischief, being benevolent and advancing the positive qualities in others. I feel this is the motivation behind why several individuals go into the fields of healthcare and are unquestionably the motivation behind why I picked this specific vocation way. I will carefully consider my plan of care for every patient. I am always thinking about what I may be missing or if there is any possibility that what I am feeling may impact the patient. I do this from a legal aspect as well, but I primarily do it because I would be devastated if I were ever the cause of harm to anyone. I know this will continue into my future practice.
References
Anderson, L., Adeney, K., Shinn, C., Safranek, S., Buckner-Brown, J., & Krause, L. (2015). Community coalition-driven interventions to reduce health disparities among racial and ethnic minority populations. Cochrane Database of Systematic Reviews.
Downing, R., Kowal, E., & Paradies, Y. (2011). Indigenous cultural training for health workers in Australia. International Journal for Quality in Health Care, 23(3), 247-257.
Dudgeon, P., Milroy, H., & Walker, R. (2014). Working together. [West Perth, WA]: [Kulunga Research Network?].
Durey, A. (2010). Reducing racism in Aboriginal health care in Australia: where does cultural education fit? Australian and New Zealand Journal of Public Health, 34, S87-S92.
Forsetlund, L., Eike, M., & Vist, G. (2011). Effect of interventions to improve health care services for ethnic minority populations. Norsk Epidemiology, 20(1).
Funston, L. (2013). Aboriginal and Torres Strait Islander Worldviews and Cultural Safety Transforming Sexual Assault Service Provision for Children and Young People. International Journal of Environmental Research and Public Health, 10(9), 3818-3833.
Gracey, M., & King, M. (2009). Indigenous health part 1: determinants and disease patterns. The Lancet, 374(9683), 65-75.
Jie, S., & Harms, R. (2017). Cross-Cultural Competences and International Entrepreneurial Intention: A Study on Entrepreneurship Education. Education Research International, 2017, 1-12.
Reilly, R., Doyle, J., Bretherton, D., Rowley, K., Harvey, J., & Briggs, P. et al. (2008). Identifying psychosocial mediators of health amongst Indigenous Australians for the Heart Health Project. Ethnicity & Health, 13(4), 351-373.
STONE, J. (2008). Healthcare Inequality, Cross-Cultural Training, and Bioethics: Principles and Applications. Cambridge Quarterly Of Healthcare Ethics, 17(02).
Thackrah, R., & Thompson, S. C. (January 01, 2013). Refining the concept of cultural competence: Building on decades of progress. Medical Journal of Australia, 199, 1, 35-38.
Truong, M., Paradies, Y., & Priest, N. (2014). Interventions to improve cultural competency in healthcare: a systematic review of reviews. BMC Health Services Research, 14(1).
Vos, T., Barker, B., Begg, S., Stanley, L., & Lopez, A. (2008). The burden of disease and injury in Aboriginal and Torres Strait Islander Peoples: the Indigenous health gap. International Journal of Epidemiology, 38(2), 470-477.
Walker, R., Schultz, C., & Sonn, C. (2014). Cultural Competence – Transforming Policy, Services, Programs, and Practice. Dudgeon, P., Milroy, Walker, R. (Eds.). Working Together: Aboriginal and Torres Strait Islander Mental Health and Wellbeing Principles and Practice (pp. 195 – 220)
Waterworth, P., Pescud, M., Braham, R., Dimmock, J., & Rosenberg, M. (2015). Factors Influencing the Health Behaviour of Indigenous Australians: Perspectives from Support People. PLOS ONE, 10(11), e0142323.
Watson, I. (2009). Sovereign Spaces, Caring for Country, and the Homeless Position of Aboriginal Peoples. South Atlantic Quarterly, 108(1), 27-51.
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