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In Sudan, the traditional medicine has remained as one of the most practicable treatment choices for diseases and infections. One of the key reasoning behind the use of traditional medicine is the country’s poor communities’ limited access to hospitals and modern synthetic drugs (Karar, M. G. E., & Kuhnert, N., 2017).

There are around 48 different plants used in Sudanese medical practice. Capsicum frutescens, Ziziphus spina-christi, Cymbopogon proximu are few of these plants and different plant parts used for medical purposes include stem, leaf and root. Pharmacological investigations have been done to investigate the active components of Sudan’s herbal medicine and have been associated for their ability to treat diseases (Karar, M. G. E., & Kuhnert, N., 2017).

References:

Karar, M. G. E., & Kuhnert, N. (2017). Herbal Drugs from Sudan: Traditional Uses and Phytoconstituents. Pharmacognosy reviews, 11(22), 83–103. https://doi.org/10.4103/phrev.phrev_15_15

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Domain 1.2 “Clinicians recognise the impact of refugee-like experiences, including experiences of traumatic events and post-traumatic stress disorder, and take these experiences into account during the assessment, diagnosis, treatment and ongoing care to modify their approach as appropriate and to provide trauma-informed care” (Migrant and Refugee Women’s Health Partnership, 2019)

For me the most important learning from Domain 1.2 are the cultural considerations that should be incorporated into care. I have developed my understanding of the importance of having an appropriate way to respond to diversity. Having read about the domain, I now realise that it is an essential part of person-centred care. This knowledge is essential to me in the workplace because I will have patients from diverse cultural backgrounds who should receive the same care as everyone else. Previously I did not fully consider health disparities among people from migrant backgrounds. Having analysed the domain, I now realise how culture can impact patients’ understanding of health.

References:

Migrants & Refugee Women’s Health Partnership (2019) Culturally Responsive Clinical Practice: Working with People from Migrant and Refugee Backgrounds. Competency Standards for Clinicians January 2019. https://moodleprod.murdoch.edu.au/pluginfile.php/4119639/mod_resource/content/3/Culturally-responsive-clinical-practice-Working-with-people-from-migrant-and-refugee-backgrounds-Jan2019.pdf.

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According to Theisen-Womersley (2021), social isolation is one of the biggest stressors refugees will face in the migration process. Arriving to Australia, many Sudanese people would have gone through a significant loss of familiar relationship from their country of Origin, followed by a potential discrimination in Australia. These effects can come up as challenges in mental health and worsened post-traumatic stress disorder symptoms (p.40).

Because social support is a significant facilitator in these challenging situations, facing discrimination would only lead to poorer effects in Sudanese people’s mental health. Another way this can happen is trying to forcefully find a new identity in Australia, losing their social capital and self-identity (Theisen-Womersley, 2021, p.43).

References:

Theisen-Womersley, G. (2021). Trauma and resilience among displaced populations: A sociocultural exploration. Springer International Publishing AG.

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https://images.app.goo.gl/c5ESfqCj99Y8eXuC9

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Sorghum, a carbohydrate rich crop is a staple food ingredient for most Sudanese people. It is used to prepare different local foods such as leavened bread (Kisra), porridge (Aceda) or a traditional non-alcoholic beverage Hulu-mur; an indigenous Sudanese sorghum-based drink with secondary metabolites and antioxidants. The health activities come from two sorghum landraces, Abjaro and Hegarii, containing high antioxidant compound and therefore improving metabolites in sorghum-based food. It is mainly drink during fasting of the Ramadan. In Arabic, Hulu-mur translates as sweet-bitter, but the true meaning is sweet-sour, representing the true taste of the drink being sour not bitter (Abdelhalim et al., 2023).

References:

Abdelhalim, T. S., Abdalla, A. A. A., Sir Elkhatim, K. A., Othman, M. H., Alkhair, T. M. A. M., Almaiman, S. A., Osman, M. A., & Hassan, A. B. (2023). Indigenous Sudanese sorghum‐based food: Secondary metabolites and antioxidant activities of traditional Sudanese nonalcoholic beverage Hulu‐mur from two sorghum landraces. Food Science & Nutrition, 11(6), 2654–2662. https://doi.org/10.1002/fsn3.3275

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Shaka et al. (2013) describes tuberculosis as a contagious airborne disease affecting developing countries. In Sudan, tuberculosis control programs are poor due to low case detection rates and latent infections feeding new cases (Shaka et al., 2013).

Sudanese refugees should get screened for both an active TB infection and latent TB infection (LTBI) within one month of arrival to Australia. Anyone screening positive for LTBI can receive the first line preventative treatment which is 6-9 months of isoniazid. Treatment is only undertaken once an active TB result is ruled out. In the case of an active TB, an urgent specialist referral is needed (Australian Refugee Health Practice Guide, 2024).

References:

Australian Refugee Health Practice Guide (2024) Tuberculosis (TB & LTBI). https://refugeehealthguide.org.au/tuberculosis-tb/

Shakak, A. O., Khalil, E. A. G., Musa, A. M., Salih, K. A. E. M., Bashir, A. E. A., Ahmed, A. H., Idris, F. E. M., & Elhassan, A. M. (2013). Prevalence of latent tuberculosis infection in Sudan: a case-control study comparing interferon-γ release assay and tuberculin skin test. BMC Public Health, 13(1), 1128–1128. https://doi.org/10.1186/1471-2458-13-1128

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In Sudan, songs and rhythms are utilised to create a shared culture and community for people, especially the ones displaced by civil war. The war led many Sudanese people not to understand themselves and lost the sense of their own culture (Taylor, 2021).

Today, Sudanese songs are helping young people to stay true to their historical background (Taylor, 2021). Music is used to introduce belief in the country’s population, and it is a way to minimise the pain during tough times. A lot of the lyrics represent unite power, and phrases such as “hurriyyaa” (freedom) and “shaabun wahid jayshun wahid” (one people, one army) are repeated in many songs (Satti, 2019).

References:

Satti, M.A. (2019) Songs of freedom: the soundtracks of political change in Sudan. The Conversation. https://theconversation.com/songs-of-freedom-the-soundtracks-of-political-change-in-sudan-115383

Taylor, L. (2021) ‘South Sudan is one long poem’: the music that shaped a nation – photo essay’. The Guardian. https://www.theguardian.com/global-development/2021/jul/09/south-sudan-is-one-long-poem-the-music-that-shaped-a-nation-photo-essay

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https://images.app.goo.gl/fmVj3zG16w1TzG9w7

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Since 1989, Sudan has been controlled by an Islamist government. This led Sudan being imposed to a society that is based on the ideals of the early Islamic community. Unfortunately, for many Sudanese these ideals lack the meaning of the original religion (Kenyon, 2012). The government did not represent the diverse community of Sudan, but rather insisted an Islamic identity (Hassan, 2024).

Most Sudanese people identify as Muslim, belonging to the Sunni branch of Islam. The practice of Islam has significantly formed the idea of a Sudanese Muslim, however most Sudanese practice Islam in a more modest way compared to the government, mostly expressed in the way people dress, eat and pray (Evason, 2018).

References:

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

Hassan, H.A. (2024) Sudan’s civil war is rooted in its historical favouritism of Arab and Islamic Identity. The Conversation. https://theconversation.com/sudans-civil-war-is-rooted-in-its-historical-favouritism-of-arab-and-islamic-identity-228533

Kenyon, S. M. (2012). Spirits and slaves in central Sudan: the red wind of Sennar (1st ed.). Palgrave Macmillan. https://doi.org/10.1057/9781137027504

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