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Burmese is the official language of Burma (Aung-Thwin et al, 2024). It is the primary language of those who live in the plains and secondary language of those who live in the hills. Burmese is a tonal language meaning differing tones and pitches are used as a way of giving the same word different meanings (Allott, 1985). As of 2021, about 18,849 people spoke Burmese in Australia (SBS Australian Census Explorer, 2022.).

Allot, A.J. (1985). Language policy and language planning in Burma., Papers in Southeast Asian Linguistics No. 9: Language policy, language planning and sociolinguistics in South-East Asia. Pacific Linguistics. 10.15144/PL-A67.131

Aung-Thwin, M.A., Aung, M.H., & Steinberg, D.I. (2024). Myanmar. Encyclopedia Britannica. https://www.britannica.com/place/Myanmar

SBS Australian Census Explorer. (2022). Cultural Diversity. https://www.sbs.com.au/census-explorer-2021/index.html?languages=burmese&topic=cultural-diversity&lang=en

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Around 80-90% of Burmese people practice Theravāda Buddhism (Queensland Health Multicultural Services, 2011). As Buddhists they believe and practice patience, kindness and karma (Asiana Link Travel, 2020). It is also believed that sons should devote some time to being a novice monk, to bring good to himself and his parents. This novitiation ceremony is known as Shinpyu and is the most sacred event in a male’s life (Gill et al, 2014). Boys are dressed as princes and paraded by their parents in the streets until reaching the monastery. Here the boys have their head shaved and are given robes to wear. As a novice monk the boys stay in the monastery for at least 7 days, studying the scripture and observing the practices. The boys can choose to stay longer and transition to ordained monks once they are 19 (Gill et al, 2014).

Asiana Link Travel. (2020). Myanmar People, History and Culture. https://www.asianalink.com/myanmar-people-history-and-culture/#

Gill, M., Kwang Meng, B. G., & Moe, A. K. (2014). Myanmar: cuisine, culture & customs (L. Leong, Ed.). Marshall Cavendish Cuisine. https://librarysearch.murdoch.edu.au/permalink/61MUN_INST/1r6on8i/alma991005498370607891

Queensland Health Multicultural Services. (2011). Burmese Australians. Queensland Government. https://www.health.qld.gov.au/__data/assets/pdf_file/0027/155835/burmese2011.pdf

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Traditional Health Beliefs and Practices 

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Traditional Health Beliefs and Practices 

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Burmese people believe that health is controlled by energies and elemental balances within the body and universe (Aung-Thwin et al, 2024). The elements of ‘hot’ and ‘cold’ are significant, with temperature impacting the internal balance (Cross-Cultural Resource/eCALD, n.d.). Food is a common treatment; all foods are classified as either ‘hot’ or ‘cold’ (based on flavour rather temperature). When a person's elements become unbalanced, specific food will be given to outweigh the imbalance. For example, if a person becomes ‘cold’ they will be given ‘hot’ foods (Queensland Health Multicultural Services, 2011).

Aung-Thwin, M.A., Aung, M.H., & Steinberg, D.I. (2024). Myanmar. Encyclopedia Britannica. https://www.britannica.com/place/Myanmar

Cross-Cultural Resource | eCALD. (n.d.). https://www.ecald.com/resources/cross-cultural-resources/cross-cultural-resource/

Queensland Health Multicultural Services. (2011). Burmese Australians. Queensland Government. https://www.health.qld.gov.au/__data/assets/pdf_file/0027/155835/burmese2011.pdf

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A typical Burmese meal comprises of rice, meat/fish, soups and vegetables (Gill et al, 2014). Mohinga (considered to be the national dish) encompasses these popular ingredients in the form of a fish soup with rice noodles (Kids encyclopedia facts, 2024). Due to low income and poor access to services, families often grow/farm most of their foods themselves.  This is easily done as most land is set up for farming. However, the inconsistent supply results in high levels of malnutrition (Cross-Cultural Resource | eCALD, n.d.)

Cross-Cultural Resource | eCALD. (n.d.). https://www.ecald.com/resources/cross-cultural-resources/cross-cultural-resource/

Gill, M., Kwang Meng, B. G., & Moe, A. K. (2014). Myanmar: cuisine, culture & customs (L. Leong, Ed.). Marshall Cavendish Cuisine. https://librarysearch.murdoch.edu.au/permalink/61MUN_INST/1r6on8i/alma991005498370607891

Kids encyclopedia facts. (2024). Mohinga facts for kids. Kiddle. https://kids.kiddle.co/Mohinga

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Health issue commonly faced by Burmese refugees

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Health issue commonly faced by Burmese refugees

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Australia acknowledges schistosomiasis as a health concern of Burmese refugees (Davis et al., n.d.). Schistosomiasis is a parasitic worm infection, contracted through skin contact with an infected water source (infected through human/animal waste and infected snails). As a result of poverty, poor hygiene and a lack of sufficient water services Burmese people are at an increased risk of schistosomiasis (The Royal Children’s Hospital Melbourne, n.d.). If a patient tests positive for schistosomiasis, then a stool and urine sample is taken for further testing and a course of praziquantel is prescribed. A faecal OCP test is done to determine the type of schistosomiasis (may require further treatment) (Refugee Health Network Queensland, 2021). If the urine analysis detects haematuria then OCP testing will also be conducted. Once the medication course is completed, it is assumed that treatment was curative, and no further action needs to be taken. However, if stool or urine sample tested positive then the tests need to be redone 12 weeks after treatment. If this follow-up testing is positive, then another round of praziquantel is recommended (The Royal Children’s Hospital Melbourne, n.d.).

Davis, J.S., Phillips, C., & Clifford, V. (n.d.). Schistosomiasis. Australian Refugee Health Practice Guide. https://refugeehealthguide.org.au/schistosomiasis/

Refugee Health Network Queensland. (2021). Schistosomiasis. https://www.refugeehealthnetworkqld.org.au/wp-content/uploads/2021/10/Schistosomiasis-Oct-2021.pdf

The Royal Children’s Hospital Melbourne. (n.d.). Schistosomiasis. https://www.rch.org.au/immigranthealth/clinical/Schistosomiasis/

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Culturally responsive clinical practice: Working with people from migrant and refugee backgrounds: Competency standards framework for clinicians January 2019

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Reflecting on 'Domain 1: Clinical Expert' 

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Reflecting on 'Domain 1: Clinical Expert' 

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Whilst researching for my blog, I realised the necessity of Domain 1: Competency standard 1 (Migrant and Refugee Women’s Health Partnership, 2019).

I feel nervous that whilst providing future care, I might unconsciously ignore or dismiss a person's cultural, social and individual background.

That is why I find it beneficial that within nursing studies I learn about various cultures and what considerations I should take when dealing with a culture unknown to me.

If I don’t work harmoniously with a person's diversity, they might be excluded from receiving care either because of personal beliefs or barriers to accessing healthcare (Migrant and Refugee Women’s Health Partnership, 2019).

It is imperative that I as a nurse understand and appropriately respond to individual and cultural beliefs and considerations of patients, particularly refugees and migrants.

Moving forward I will do basic research into prominent refugee and migrant cultures within Australia, so that I can competently care for those with diverse backgrounds.

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 January 2019. Australian Government, Department of Health and Aged Care. 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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‘Social inclusion and non-discrimination’ is a major health determinate, effecting the health of refugees in Australia (World Health Organization, 2024). If a person's cultural background is ignored, misunderstood or used against them it can be difficult to access services that maintain human rights or that effectively help them (like jobs, education, government services). In a healthcare setting this exclusion negatively effects mental health by evoking stress, loneliness and depression in refugees (UNHCR, 2020). Poor social inclusion also prevents quality healthcare as illnesses prominent to a refugee’s origin country are undiagnosed or mistreated (Ziersch et al., 2020). If refugees are discriminated against within their residential society, they will face barriers blocking them from accessing necessary services such as education and employment which makes makes good health unattainable. When personal differences are not acknowledged, people are unable to receive equitable healthcare (Ziersch et al., 2020).

UNHCR. (2020). Supporting the social inclusion of refugees: Background guide, challenge topic 3. https://www.unhcr.org/au/media/supporting-social-inclusion-refugees

World Health Organization. (2024). Social Determinants of Health. https://www.who.int/health-topics/social-determinants-of-health#tab=tab_1

Ziersch, A., Miller, E., Baak, M., & Mwanri, L. (2020). Integration and social determinants of health and wellbeing for people from refugee backgrounds resettled in a rural town in South Australia: a qualitative study. BMC Public Health, 20(1), 1700–1716. https://doi.org/10.1186/s12889-020-09724-z