# data[].attributes.body
Using the Culturally Responsive Clinical Practice Framework (2019), I related the most to Competency 3.1, which highlights the importance of using an interpreter when engaging with patients from migrant and refugee backgrounds with limited English proficiency. Having analysed the situation, if I were to support a Syrian patient, I would realise how easily miscommunication can break trust and respect in the therapeutic relationship.

Earlier, I thought that using a family member for interpretive purposes was a great cost-saving method, but now I realise that it can risk significant errors with medical terminology and can also place an emotional burden on the family members (Rowse, 2017). This knowledge is essential to me in the workplace because it showed me that using an interpreter is not just about translating words; it’s about ensuring accuracy, respect and dignity. In the future, I will try my best to request professional interpreters to support safe and culturally responsive communication with my Syrian patients.

References:

Migrant and Refugee Women’s Health Partnership. (2019). Culturally Responsive Clinical Practice: Working with People from Migrant and Refugee Backgrounds COMPETENCY STANDARDS FRAMEWORK FOR CLINICIANS. https://culturaldiversityhealth.org.au/wp-content/uploads/2019/02/Culturally-responsive-clinical-practice-Working-with-people-from-migrant-and-refugee-backgrounds-Jan2019.pdf

‌

Rowse J, Anderson K, Phillips C, Chan B. Critical case analysis of adverse events associated with failure to use interpreters for non-English speaking patients. Australian National University Medical School;2017

# data[].attributes.body
The World Health Organisation (WHO) recognises ‘Social Inclusion and Non-Discrimination’ as a huge social determinant, especially for refugees. For Syrian refugees, leaving behind their home, especially after a traumatic event, for a new country where they are not familiar with anyone often leads to isolation and disparity. When many experience language barriers and culture shock, they feel out of place and isolated. Social isolation has been known to increase chances of dementia, suicide and mental illness. (Holt-Lunstad, 2015)

This lack of inclusion can also discourage these refugees from engaging in healthcare due to fear of judgement. When refugees are made to feel welcome, they are more likely to engage in healthcare and participate in community activities and rebuild a sense of belonging.

References:

Holt-Lunstad, J., Smith, T. B., Baker, M., Harris, T., & Stephenson, D. (2015). Loneliness and social isolation as risk factors for mortality: A meta-analytic review. Perspectives on Psychological Science, 10(2), 227–237. https://doi.org/10.1177/1745691614568352

Kiselev, N., Pfaltz, M., Haas, F., Schick, M., Kappen, M., Sijbrandij, M., De Graaff, A. M., Bird, M., Hansen, P., Ventevogel, P., Fuhr, D. C., Schnyder, U., & Morina, N. (2020). Structural and socio-cultural barriers to accessing mental healthcare among Syrian refugees and asylum seekers in Switzerland. European Journal of Psychotraumatology, 11(1), 1717825. https://doi.org/10.1080/20008198.2020.1717825

World Health Organization. (2025, May 6). Refugee and Migrant Mental Health. Who.int; World Health Organization: WHO. https://www.who.int/news-room/fact-sheets/detail/refugee-and-migrant-mental-health

‌

# data[].attributes.body
Among Syrian Communities. Hijama is widely practised; they believe that it is the best way to treat sickness. The term ‘hijama’ means ‘sucking’ or ‘to bring something back to its normal state’ (Zuberi, 2016). Small cups are placed all over the body to create a suctioning force that draws stagnant blood to the surface. Cupping has been known to be beneficial for the treatment of pain-related diseases (Aboushanab, 2021).

Despite its many advantages, Hijama has been known to have many contraindications, especially among patients with haemophilia and cancer (Ahmedi, 2014). Understanding the concept of Hijama and why patients do it helps in providing culturally safe care. Integrating modern medicine and traditional practices like Hijama ensures that care is both effective and culturally responsive.

References:

Aboushanab, T. S., & AlSanad, S. M. (2021). Cupping Therapy (Hijama) in the Arab World. Springer EBooks, 1845–1864. https://doi.org/10.1007/978-3-030-36811-1_176

M. Ahmedi, & Siddiqui, M. (2024). The Value Of Wet Cupping As A Therapy In Modern Medicine - An Islamic Perspective. https://www.semanticscholar.org/paper/The-Value-Of-Wet-Cupping-As-A-Therapy-In-Modern-An-Ahmedi-Siddiqui/3ca9dc8a630361a9ba1b75f1da7803a4a42f1a58

‌

Zuberi, H. (2016, August 11). The Forgotten Olympic Sized Sunnah of Hijama (Cupping). MuslimMatters.org. https://muslimmatters.org/2016/08/11/the-forgotten-olympic-sized-sunnah-of-hijama-cupping/

‌

‌

# data[].attributes.body
Many asylum seekers and refugees that come to a new country are often faced with many mental health issues; one such main issue is post-traumatic stress disorder (PTSD). This is usually present due to the very traumatic life they experienced before seeking refuge. Evidence indicates that even immigration detention facilities in Australia can be harmful to the refugee’s mental health. (Dudley, 2012).

The Australian Refugee Health Practice guide (2012) recommends clinical screening for mental health and emotional disorders be provided as part of post-arrival procedures. Furthermore, educating refugees about the mental health disorders and how they can be exhibited can be beneficial, particularly since mental health is still a stigmatised topic worldwide.

References:

Australian Refugee Health» Primary Care for People of Refugee Backgrounds. (2023). Australian Refugee Health Practice Guide.

https://refugeehealthguide.org.au/

Dudley, M., Steel, Z., Mares, S., & Newman, L. (2012). Children and young people in immigration detention. Current Opinion in Psychiatry, 25(4), 285–292.

https://doi.org/10.1097/yco.0b013e3283548676