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Sudanese cuisine and dietary practices have been shaped by the influences of Arab, Egyptian, Turkish and Nubian, leading to the incorporation of red pepper and various spices into their dishes. A staple food Sudanese people enjoy is Kisra, a thin pancake-like bread made from durra or corn typically served with stews made from meat, dried onion, spices, okra or fava beans. Additionally, these stews are accompanied by Aseeda, which is prepared from wheat flour or corn shaped in to ball (Sudan Embassy, n.d.). An important representation of Sudanese cuisine, is that meals are eaten around large communal tray on which various meat, vegetable, and salad are placed. This tradition reflects the Sudanese values of communal bonding, hospitality, and peace between two parties.

Sudan Embassy. (n.d.). Sudan Food. Republic of Sudan Embassy, London. https://www.sudanembassy.org.uk/sudanese-food/

Shawkat, R. (2012). [Photograph]. CHANGE: What do Sudanese people eat? 500 Words Magazine. https://500wordsmag.com/columns/change-what-do-sudanese-people-eat/

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Dance and music are integral to Sudanese culture, serving as vital expressions of joy and a means to uplift spirits amidst challenges. The rhythms of their dances vary according to different regions and ancestral traditions, however the patterns is essentially the same across the country. One notable traditional dance, known as Hadandawa, originates from nomadic tribe known as Beja, renowned for crafting swords and knives for warfare. This dance, often referred to as the sword dance, features men wielding swords to symbolise bravery, honor and warrior spirit, while women carry sticks to embody peace, joy, and hope (Brock, 2024).

Brock, F. (2024). [Photograph]. From War to Peace, Love and Joy. https://images.app.goo.gl/4gMigyYtqa7keJAW9

Brock, F. (2022). From War to Peace, Love and Joy. Fordney Foundation. https://www.fordneyfoundation.org/post/from-war-to-peace-love-and-joy

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The Sudanese people place a high value on religion, with Islam being practised by 91% of the population, as these influence their governance, daily routines, and social customs, such as prayer and fasting (Evason, 2018). Sudanese Islam comprises orthodox Islam represented in mosques and ecstatic Islam (Sufism) expressed through khalwa or Quranic schools, where the teacher, a sheikh, is viewed as sacred and blessed by their spiritual practices (Soghayroun, 2020). Understanding these religious practices is vital for healthcare providers as it enables them to provide respectful and accommodating care based on beliefs and traditions, thereby promoting person-centred care.

Evason, N. (2018). North Sudanese Culture - Religion. Cultural Atlas. https://culturalatlas.sbs.com.au/north-sudanese-culture/north-sudanese-culture-religion

Soghayroun, I. (2020). The Nilotic Sudan. Oxford University Press EBooks, 395–416. https://doi.org/10.1093/oxfordhb/9780199987870.013.16

Discover Sudan. (2024). [Photograph]. Islam in Sudan | Archaeological and Cultural Tours. https://discoversudan.de/en/travel/sudan/islam-sudan

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Social Inclusion & Non-Discrimination - SDH 

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Social Determinants Affecting Sudanese Refugees

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Social Determinants Affecting Sudanese Refugees

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Vaughan, G., Tafadzwa Nyanhanda, Rawal, L., Sabitra Kaphle, Kelly, J., & Mude, W. (2023). Cultural Identity as a Determinant of Health among South Sudanese in Sydney, Australia. Health & Social Care in the Community, 2023, 1–12. https://doi.org/10.1155/2023/4981800

World Health Organisation. (2024). WHO global action plan on promoting the health of refugees and migrants, 2019 - 2030. https://iris.who.int/bitstream/handle/10665/378211/9789240093928-eng.pdf?sequence=1

World Health Organisation. (2023). Social Determinants of Health. https://www.who.int/health-topics/social-determinants-of-health#tab=tab_1

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Traditional medicine is a reliable source for treating many diseases in Sudan. Sudanese healers believe that illness is the result of a social or spiritual imbalance, and not occurred by chance (Mariod et al., 2023). The reliance on traditional medicine is largely owing to the high expenses of healthcare services and modern synthetic drugs (Karar & Kuhnert, 2017). One such remedy is made from hibiscus (H. sabdariffa), which is rich in potassium has been utilised in ethnomedicine as a herbal drink in both cold and hot beverages. They are used to treat hypertension, colds, fever, antispasmodic, antibacterial, and anaemia effects (Almajid et al., 2023).

Almajid, A., Bazroon, A., AlAhmed, A., & Bakhurji, O. (2023). Exploring the Health Benefits and Therapeutic Potential of Roselle (Hibiscus sabdariffa) in Human Studies: A Comprehensive Review. Cureus, 15(11). https://doi.org/10.7759/cureus.49309

Kuhnert, N., & Karar, M. E. (2017). Herbal drugs from Sudan: Traditional uses and phytoconstituents. Pharmacognosy Reviews, 11(22), 83. https://doi.org/10.4103/phrev.phrev_15_15

Mariod, A., Mohamedain, A., & Elrasheid, H. (2023). Medicinal plants and phytomedicines are used to treat or prevent illnesses in Sudan: A review. Traditional Medicine Research, 8(1), 3. https://doi.org/10.53388/tmr20220323003

Plants of the World Online (2021). [Photograph]. Hibiscus sabdariffa L. https://powo.science.kew.org/taxon/urn:lsid:ipni.org:names:326388-2/images

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Each year, approximately 78,000 children under 5 are dying from preventable causes such as Malaria in Sudan (UNICEF, 2019). Sudan being endemic to malaria is spreading rapidly due to developing resistance to drugs and insecticides, with growing population living in humanitarian settings due to political instability, flash flooding and poor hygiene (Elagali et al., 2022). Phillips & Francis, 2023 recommends that Sudanese refugees arriving in Australia, should be tested with both thin and thick blood films, RTD tests and promptly treated with anti-malarial drugs that kill parasite. For individuals with low immunity affected by malaria, the rate of deterioration can be rapid, making timely diagnosis and testing essential.

Phillips, C., & Francis, J. (2023).

Malaria. Australian Refugee Health

Practice Guide. https://refugeehealthguide.org.au/mal

aria/

Elagali, A., Ahmed, A., Makki, N., Ismail, H., Ajak, M., Addis, K., Weiss, D., Mohammed, A., Abubakr, M., Cameron, E., Gething, P., & Elagali, A. (2022). Spatiotemporal mapping of malaria incidence in Sudan using routine surveillance data. Scientific Reports |, 12, 14114. https://doi.org/10.1038/s41598-022-16706-1

Unicef. (2019). Health. https://www.unicef.org/sudan/health

Barbero, I. G. (2019). [Photograph]. MSF tackles severe malaria outbreak in western Sudan | MSF. Médecins sans Frontières International. https://www.msf.org/msf-tackles-severe-malaria-outbreak-western-sudan

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Standard 1.1 - Respond Sensitively with Assumptions

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Domain 1: Reflection of being Culturally Aware & Sensitive

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Domain 1: Reflection of being Culturally Aware & Sensitive

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For me, the most important aspect that I believe that I should adopt is 1.1 by approaching patients without making assumptions about their culture and practice (Migrant and Refugee Women’s Health Partnership, 2019). Having analysed, I now realise that making assumptions about people’s culture reinforces implicit biases, making it more difficult to work inclusively with patients. This understanding guides me to approach patients with respect and awareness of their individual circumstances, which is essential for developing trust and effective therapeutic relationship. I will now need to stay updated on my patient’s culture beliefs and use active listening to understand their perceptions and preferences.

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