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Clinical competency 1.2 (Domain 1: Clinical Expert)

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Clinical competency 1.2 (Domain 1: Clinical Expert)

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The competency 1.2 of the “Culturally Responsive Clinical Practice Framework” is about adjusting communication to cultural requirements for caring for refugees with trauma and PTSD (Munnings et al., 2019). I have improved my knowledge on the importance of providing trauma-informed care and modifying care plan as needed (Munnings et al., 2019). Since I have not had the opportunity of working with Afghani patients yet, but plan to do so in the future, I will include different methods of communication as; Speaking loud and clear without panic, no inclusion of flashback experiences during conversation as well as using traditional healing methods with medical treatments to enhance trust and comfort (Munnings et al., 2019). Thus, I intend to create a non-precise and supportive atmosphere in where patient will not hesitate to disclose information (Munnings et al., 2019).

Council, D. D. R. (n.d.). Afghan diaspora. DRC Danish Refugee Council. https://pro.drc.ngo/what-we-do/civil-society-engagement/diaspora-programme/afghan-diaspora/

Munnings, K., Laidler, L., Ramsay Health Care Australia, O’Donovan, K., Patetsos, M., Federation of Ethnic Communities’ Councils of Australia, Phillips, C., Philp, A., Australian Government Department of Health, Schreiber, J., Sdrinis, S., Ward, K., Wright, M., Australian College of Nursing, Abbasova, G., & Sarafian, C. (2019). Culturally Responsive Clinical Practice: Working with People from Migrant and Refugee Backgrounds. In L. Martinez & O. Dandash (Eds.), 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

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Saffron: Traditional Medicine of Afghanistan

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Saffron: Traditional Medicine of Afghanistan

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Crocus Sativus (Saffron) is native to some regions of Afghanistan that is well-known for its bold colour, unique flavour and medicinal properties (Midaoui et al., 2022). Saffron is highly priced spice in the world prepared from stigma of the Crocus Sativus flower (Midaoui et al., 2022). It has long been used as medicine by Afghani people which claims healing gastrointestinal problems, elevating mood, relieving anxiety, treating menstrual disorders as well as enhancing memory and cognitive function (Mozaffari, 2023). It is believed that saffron’s active ingredients namely saffranal and crocin are responsible for its anti-inflammatory and antioxidant properties (Javadi, 2024). Its importance in Afghan herbal practices can be explained by its huge use in traditional medicine.

Javadi, B. (2024). Crocus sativus L. In CRC Press eBooks (pp. 66–73). https://doi.org/10.1201/b22971-11

Lal, N., & Lal, N. (2023, February 23). Saffron, world’s most expensive spice, has multiple health benefits – it fights diabetes, boosts memory, mood and immunity, and is good for skin. South China Morning Post. https://www.scmp.com/lifestyle/health-wellness/article/3211198/saffron-worlds-most-expensive-spice-has-multiple-health-benefits-it-fights-diabetes-boosts-memory

Midaoui, A. E., Ghzaiel, I., Vervandier-Fasseur, D., Ksila, M., Zarrouk, A., Nury, T., Khallouki, F., Hessni, A. E., Ibrahimi, S. O., Latruffe, N., Couture, R., Kharoubi, O., Brahmi, F., Hammami, S., Masmoudi-Kouki, O., Hammami, M., Ghrairi, T., Vejux, A., & Lizard, G. (2022). Saffron (Crocus sativus L.): A Source of Nutrients for Health and for the Treatment of Neuropsychiatric and Age-Related Diseases. Nutrients, 14(3), 597. https://doi.org/10.3390/nu14030597

Mozaffari, A. H. (2023). Traditional Use of Medicinal Plants in Afghanistan with Special Respect to Faryab, Jowzjan and Sar-e Pol Provinces. https://archiv.ub.uni-marburg.de/ubfind/Record/urn:nbn:de:hebis:04-z2023-0682/Description#tabnav

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Impact of social inclusion and non-discrimination

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Impact of social inclusion and non-discrimination

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Access to education for Afghan refugee children is essential to integrate them in Australia (Maadad, 2019). Having an easy access to the education for refugee children, they will have an equal opportunity to learn, grow, explore and participate in society. If there is discrimination in education, it may have the negative impact on the growth of a child, resulting poor academic performance and creates a distance in a society (Shaw, 2018). Thus, it is important to have an inclusive education policies and programs which supports the refugee children to learn equally (Buddelmeyer, 2020). Support on language learning and understanding the cultural differences

are essential to Afghan refugee children to grow in a new environment.

Ap. (2023, April 8). Afghan religious scholars criticize ban on girls’ education. RadioFreeEurope/RadioLiberty. https://www.rferl.org/a/afghanistan-gilrs-education-ban-scholars-criticism/32355237.html

Buddelmeyer, H. (2020). Social inclusion, education and inclusive growth. Inclusive Growth in

Australia, 157-174. https://doi.org/10.4324/9781003116080-12

Maadad, N. (2019). Discussion and comparison of refugee children in education in Australia and

Sweden. Syrian Refugee Children in Australia and Sweden, 86-

106. https://doi.org/10.4324/9780429316197-6

Shaw, J. (2018). “A fair go” - the impact of the Disability Discrimination Act (1992) on tertiary

education in Australia. Higher Education and Disabilities: International Approaches, 27-

36. https://doi.org/10.4324/9780429454011-3

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Common health issues and treatment in Afghani refugees

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Common health issues and treatment in Afghani refugees

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There is a huge number of Afghani refugees in Australia who have Post-Traumatic Stress Disorder (PTSD). Statistics show us that Afghani refugees have the PTDS 44% more with compared to the Australians (Slewa-Younan et al., 2017). Afghani refugees have experienced multiple potentially traumatic incidents, i.e., war, violence, loss, etc., which have led them to have the symptoms of severe anxiety and emotional breakdowns (Slewa-Younan et al., 2017). These symptoms not only impacted their mental health but also had an impact on their social and economic well-being (Junod et al., 2022). The best way to treat PTSD is cognitive-behavioral therapy which helps to develop problem-solving skills and eradicate negative beliefs (Mental Health » Australian Refugee Health, n.d.). Similarly, application like “New Tools” helps to translate English language into their language; making easy to access health services and support emotional development in a culturally sensitive manner (Mental Health » Australian Refugee Health, n.d.).

Junod, N., Sidiropoulou, O., & Schechter, D. S. (2022). Case Report: Psychotherapy of a 10-year-old Afghani refugee with post-traumatic stress disorder and dissociative absences. Frontiers in Psychiatry, 13. https://doi.org/10.3389/fpsyt.2022.940862

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). https://doi.org/10.1186/s13033-017-0157-z

Mental health » Australian Refugee health. (n.d.). https://refugeehealthguide.org.au/mental-health/

https://picryl.com/media/a-local-afghani-woman-from-the-kuchi-tribe-located-in-the-city-of-gardez-afghanistan-5396fe

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Common health issues and treatment for Afghani people

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The Burqa: Traditional clothes or Political binding Debate in Afghan Society"

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The Burqa: Traditional clothes or Political binding Debate in Afghan Society"

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Burqa is a traditional cloth worn by Afghan women, while going out of their house and usually in their households too (Vyver, 2024). It is a full-body covering long veil that covers the whole body and face, with a mesh screen for the eyes to look out (Vyver, 2024). It is often linked with cultural and religious beliefs in Afghanistan. Similarly, it is associated with simplicity, comfort and devotion to Islamic traditions (Li et al., 2022). Nowadays, it is being debated that burqa holds political significance representing general concerns about women’s independence and rights while remaining as cultural identity (Clough, 2023).

Clough, K. (2023). Fabric matters: feminist dialogue and Muslim veiling. Ariel, 54(2), 81–109. https://doi.org/10.1353/ari.2023.0014

Li, Y., Shanghai United International School Gubei Campus, Sara Slininger, Anna Piela, Human Rights Watch, Shaista Aziz, Imran Qureshi, Amnesty International, Lara Owen, & RFE/RL’s Radio Farda. (2022). Wearing hijab: a right or constraint? In BCP Education & Psychology ESS 2022: Vol. Volume 7 (pp. 314–315). https://pdfs.semanticscholar.org/3a55/5bd0133eff1798b475f89c5561921af4218a.pdf

Student, F. (n.d.). burqa | Fashion History Timeline. Fashion History Timeline. https://fashionhistory.fitnyc.edu/burqa/

Vyver, J. (2024, March 7). Explainer: Why do Muslim women wear a burka, niqab or hijab? ABC News. https://www.abc.net.au/news/2014-09-24/why-do-muslim-women-wear-a-burka-niqab-or-hijab/5761510

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In Afghan culture, people believe that traditional music as tool for healing and emotional well-being (Slobin, 2019). Songs played with the help of instruments such as like ‘rubab’ and ‘tabla’ are linked with the Afghan rituals i.e., gatherings and ceremonies, and with daily lives. It is also

believed that music provides relief from emotional pain and mental support (Fung &amp; Lehmberg, 2016). Music has played an important role in helping people to deal with grief, stress and trauma especially those who have experienced the conflict and displacement. This cultural belief shows the deep connection between music and mental health in Afghan society, where music has helped people to express their emotions and heal them (Akhtar, 2022).

Akhtar, W. (2022). Kabul goes pop: Music television Afghanistan. Kabul Goes Pop: Music

Television Afghanistan. https://doi.org/10.5040/9781784606947.00000002

Fung, C. V., &amp; Lehmberg, L. J. (2016). The role of music in senior citizens’ lives. Music for Life,

104-120. https://doi.org/10.1093/acprof:oso/9780199371686.003.0005

Slobin, M. (2019). Music in

Afghanistan. Music. https://doi.org/10.1093/obo/9780199757824-0261

Traditional dresses of Afghanistan. (2015b, August 1). CULTURE DRESSES (1097). https://dressesculture.wordpress.com/traditional-dresses-of-afghanistan/

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Challenges and Cultural Norms of Maternal Health in Afghan Society

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Challenges and Cultural Norms of Maternal Health in Afghan Society

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The majority of childbirth in Afghan culture is surrounded by traditional practices (Liese, 2018). Childbirth take place at home with the help of traditional birth attendants or female family member (Liese, 2021). Birth takes place at home, posing a higher risk to mother and child. They also eat the food during their pregnancy, following their religious requirement. Antenatal care is

less utilized due to the religious beliefs (Rahman et al., 2022). The main reason for child birth at home is due to lack of male chaperones, lack of female health care workers and lack of religiously suitable foods in hospitals. In Afghani culture, praying is important during the childbirth and birth celebration of boy is bigger than the girl.

Liese, K. L. (2018). Childbirth and social change in Afghanistan. Modern Afghanistan, 313-326. https://doi.org/10.2307/j.ctv8j6dx.22

Liese, K. L. (2021). 1 childbirth in the context of conflict in Afghanistan. War and Health, 41-

56. https://doi.org/10.18574/nyu/9781479875962.003.0002

Rahman, M., Saha, P., &amp; Uddin, J. (2022). Associations of antenatal care visit with utilization of

institutional delivery care services in Afghanistan: Intersections of education, wealth, and

household decision-making autonomy. BMC Pregnancy and

Childbirth, 22(1). https://doi.org/10.1186/s12884-022-04588-0

York, G. (2010, January 30). Maternal mortality:
Why it’s a crisis. The Globe and Mail. https://www.theglobeandmail.com/news/world/maternal-mortality-brwhy-its-a-crisis/article4352456/