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As a national dish in Afghanistan, Kabuli pulao can be served for everyday dinners and formal grand events like wedding ceremonies. It originates from the northern part of Afghanistan rather than Kabul (the capital of Afghanistan). The four core ingredients are steamed rice, carrots, raisins and lamb. Another secret ingredient to success introduced by Mirriam Seddiq is sesame oil (Seddiq, 2021, para.6). Masala, a mixture of spices like black cardamon, cinnamon, clove and cummin, is also essential when cooking the dish. Afghan salad and bread (also named naan) are served with Kabuli pulao to balance diet health and dish richness.

References

Seddiq, M. (2021). Kabuli pulao recipe - Afghan national dish. Afghan Cooks. https://afghancooks.com/kabuli-pulao-recipe/

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Affected by its unique geographical location, surrounding countries and historical wars, Islam has become the official state religion in Afghanistan. Like other Arab countries in the Middle East, Sunni accounts for the most significant portion of 80% of the population, followed by Shia, 19% (Encyclopedia Britannica,2009). The ethnic composition is well explained why there are fewer Shia in Afghanistan because the majority of Hazaras are Shina, while Hazaras only make up 20% of the total Afghan population. The fundamental dispute between them is the leadership succession after Prophet Muhammad died. As the Taliban, the government dominated by Sunni, came back to the political control stage in 2021, minority communities like Shia have been targeted and prosecuted (Evason, 2019)., which caused lots of refugees to flee to neighbouring counties for protection.

References

Afghanistan - Culture, traditions, customs. (2009). Encyclopaedia Britannica. https://www.britannica.com/place/Afghanistan/Daily-life-and-social-customs#/media/1/7798/208276

Evason, N. (2019). Afghan culture - Religion. Cultural Atlas. https://culturalatlas.sbs.com.au/afghan-culture/afghan-culture-religion

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Traditional dress for women is usually made from cotton or wool and features a variety of bright colours. However, in the early 1990s during the Taliban regime, a stricter dress code was enforced, requiring simpler garments in dark or blue shades. Influenced by Islamic religious beliefs, most women wore head coverings such as hijabs or chadors, as well as burqas(Jade, 2023). The traditional clothes for men include the perahan tunban, which consists of a long tunic shirt and loose-fitting trousers, often accompanied by an optional head covering. Footwear for both men and women typically are leather sandals, although modern shoes are sometimes worn for formal occasions .

References

Jade, C. (2023, November 16). What do women wear in Afghanistan? [Video]. YouTube. https://www.youtube.com/shorts/qm2_Q6Lb-v8

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Asafoetida, also known as Hing, is the dried gum extracted from the stems or roots of the Ferula plant (Shahrajabian et al., 2021, pp. 36-39). Commonly used in cooking as a spice, it also has a long history in traditional medicine for its ability to relieve gastrointestinal and respiratory issues, as well as functioning as an antispasmodic. Due to its stinking smell, it's often referred to as "devil's dung." However, once cooked, its smell closely resembles that of leeks or garlic. Asafoetida has been extensively produced in Afghanistan since the Taliban banned poppy cultivation in 2022. It is typically sold in compound powder form and is well-regarded for medical purpose, particularly as a digestive aid.

References

HLEADS. (2023, November 17). Benefits and side effects of Hing (Asafoetida) [Video]. YouTube. https://www.youtube.com/shorts/PPUuBypdbU0

Shahrajabian, M. H., Sun, W., Soleymani, A., Khoshkaram, M., & Cheng, Q. (2021). Asafoetida, god’s food, a natural medicine. Pharmacognosy Communications, 11(1), 36-39. https://doi.org/10.5530/pc.2021.1.8

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For me, the most significant aspect is that I should be considerate and open-minded, avoiding any prejudice or assumptions towards patients from different backgrounds (Migrant and Refugee Women's Health Partnership, 2019, p.12). I have a deeper understanding of negative consequences which may arise from failing to understand or respect a patient’s culture in clinical care. For instance, offering my favourite liquor-filled chocolates without considering the alcohol ban due to a patient’s Islamic background might be perceived as disrespectful and offensive. This could lead to a loss of trust, ultimately influencing health outcomes (Migrant and Refugee Women's Health Partnership, 2019, p.13). Recognising my lack of multicultural knowledge and awareness, I realise the necessity of fostering a deeper understanding of other cultures and being more thoughtful and empathic towards patients from diverse backgrounds.

References

Migrant and Refugee Women's Health Partnership. (2019, January). Culturally responsive clinical practice: Working with people from migrant and refugee backgrounds. https://culturaldiversityhealth.org.au/wp-content/uploads/2023/04/Culturally-responsive-clinical-practice-Working-with-people-from-migrant-and-refugee-backgrounds-Jan2019.pdf.

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Social inclusion and non-discrimination significantly impact the health of Afghan refugees in Australia, particularly their mental health. Government support and media promotion can facilitate social inclusion (Rezaei et al., 2021). Employment is vital for social inclusion, as it enables refugees to build local social networks and develop critical cultural skills necessary for integration (Tilbury & Colic-Peisker, 2007). Limited social inclusion and discrimination may hinder their access to the labour market due to factors such as accents, language abilities, or visual differences. As a result, they may experience social isolation, feelings of insecurity, anxiety, and depression, all of which can lead to mental health issues. On the other hand, a lack of self-awareness about post-traumatic stress, often due to limited health literacy stemming from low social inclusion, can also negatively affect the health outcomes of refugees (Slewa-Younan et al., 2017).

References

Rezaei, O., Adibi, H., & Banham, V. (2021). Integration experiences of former Afghan refugees in Australia; what challenges still remain after becoming citizens? International Journal of Environmental Research and Public Health, 18(19), 10559-. https://doi.org/10.3390/ijerph181910559

Slewa-Younan, S., Yaser, A., Guajardo, M. G. U., Mannan, H., Smith, C. A., & Mond, J. M.  (2017). The mental health and help-seeking behaviour of resettled Afghan refugees in Australia. International Journal of Mental Health Systems, 11(1), 49–49. https://doi.org/10.1186/s13033-017-0157-z

Tilbury, F., & Colic-Peisker, V. (2007). Skilled refugees, employment and social inclusion: A Perth case study of three communities. In V. Colic-Peisker & F. Tilbury (Eds.), Settling in Australia: The social inclusion of refugees (pp. 108–128). Centre for Social and Community Research, Murdoch University.

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Mental health issues Afghan refugees face

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Mental health issues Afghan refugees face

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The mental health and psychological well-being of Afghan refugees should be a priority upon their arrival in Australia. Research indicates that Afghans constitute the third largest refugee population globally, with 5.7 million hosted by 103 countries (UNHCR, 2023). These individuals have endured significant insecurity and displacement due to national wars, political and religious conflicts. Studies show that Afghan refugees are more prone to conditions such as depression, post-traumatic stress disorder (PTSD), and anxiety (Afghan Community Mental Health Profile, 2024). Currently, these mental health issues may be exacerbated by the Taliban takeover in Afghanistan, causing many refugees to worry about the safety of their families who remain in the country. Developing strong connections between the community and healthcare services through community leaders and elders can be highly effective in promoting mental health awareness and encouraging early intervention (Slewa-Younan, Blignault, Renzaho, & Doherty, 2018). Afghan refugees often feel more comfortable seeking initial assistance from trusted community leaders or elders.

References

Slewa-Younan, S., Blignault, I., Renzaho, A., & Doherty, M. (2018). Community-based mental health and wellbeing support for refugees: An evidence check rapid review brokered by the Sax Institute for the NSW Ministry of Health. Canberra: Sax Institute. Retrieved from www.saxinstitute.org.au/publications/community-based-mental-health-wellbeing-support-refugees

Transcultural Mental Health Center. (2024, July 3). Afghan Community Mental Health Profile. https://www.dhi.health.nsw.gov.au/transcultural-mental-health-centre-tmhc/resources/community-mental-health-profiles-and-information-resources/afghan-community-mental-health-profile

United Nations High Commissioner for Refugees. (2023). Global trends: Forced displacement in 2022. https://www.unhcr.org/global-trends-report-2022

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vertically striped black-red-green national flag with a central coat of arms. Its width-to-length ratio is 1 to 2.

Since the early 20th century, Afghanistan has had numerous national flags. In 1928 Amānullāh Khan, having just returned from a trip to Europe, was determined to introduce modern principles into the country. He chose a tricolour of black for the dark ages of the past, red for the blood shed in the independence struggle, and green for the hope and wealth of the future. Amānullāh was soon overthrown by reactionary forces, and the old Afghan flag (a white emblem on a black field) was restored. When Moḥammad Nāder Shah came to the throne, the tricolour was resurrected and continued in use from 1929 to 1973, when the monarchy was overthrown and a republic established.

Under the republic the stripes were placed in a horizontal position and a new coat of arms was developed; between 1978 and 1992, however, flags reflected the ruling communist regimes. After a bitter and protracted civil war, Islamic rebels ( mujahideen) overthrew the government. Their flag, adopted on December 3, 1992, contained stripes of green-white-black with a central coat of arms in gold. Muslim values were emphasized in the design of the arms and in its Arabic inscriptions, translated as "Islamic State of Afghanistan," "God is great," and "There is no deity but God; Muhammad is the messenger of God." The coat of arms also featured a mosque with a prayer niche and altar, two flags, two crossed sabres, and sheaves of wheat. The government that adopted that flag was reduced to control over only a few provinces in the north by 1997, but internationally its flag was still recognized for Afghanistan. An even more reactionary Muslim group known as the Taliban, which controlled the rest of the country, flew white flags emblazoned with Arabic inscriptions.

In late 2001 Afghanistan's Northern Alliance, with the aid of the United States, toppled the Taliban, and an interim government was established. On January 29, 2002, the government adopted the current flag. Its modified coat of arms includes the Arabic inscriptions "Afghanistan" and "There is no deity but God; Muhammad is the messenger of God." The coat of arms still includes a mosque, two flags, and sheaves of wheat. A new national constitution approved in 2004 but not yet promulgated stipulates adding the inscription "God is great" and the date 1298 in the Islamic calendar (corresponding to the Gregorian date of 1919), the year Afghanistan achieved independence.

Amid the withdrawal of U.S. troops from Afghanistan in 2021, the Taliban retook control of the country. But, as in the 1990s, the group struggled to gain legitimacy abroad. The ousted government retained international recognition, as did its flag.

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vertically striped black-red-green national flag with a central coat of arms. Its width-to-length ratio is 1 to 2.Since the early 20th century, Afghanistan has had numerous national flags. In 1928 Amānullāh Khan, having just returned from a trip to Europe, was determined to introduce modern principles into the country.