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      <title>assignment 2 by </title>
      <link>https://padlet.com/lhakichimi9/k67e12njlsk21gy7</link>
      <description></description>
      <language>en-us</language>
      <pubDate>2024-08-28 09:03:45 UTC</pubDate>
      <lastBuildDate>2024-08-28 19:29:04 UTC</lastBuildDate>
      <webMaster>hello@padlet.com</webMaster>
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      <item>
         <title>Hello!</title>
         <author>lhakichimi9</author>
         <link>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3091898574</link>
         <description><![CDATA[<p>I am going to write about Myanmar.</p>]]></description>
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         <pubDate>2024-08-28 09:05:57 UTC</pubDate>
         <guid>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3091898574</guid>
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      <item>
         <title>Religion</title>
         <author>lhakichimi9</author>
         <link>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3091947245</link>
         <description><![CDATA[<p>One of the most common religions in Myanmar is Buddhism and majority of the members belongs to an ethnic community called Burmans (Rhude, 2018). They follow the Theravada Buddhist teaching which states that karma is determined purely by intention. Put in another way, they think that they have only done wrong if the outcome of their conduct matches their desired outcome. Apart from Buddhism the Burmese also follow other religions like christians, muslim, hinduism, etc. Buddhism was granted a special status in the current constitution established in 2008 as well.</p><p><strong>References:</strong></p><p>Hayward, S., &amp; Wai Naing, H. (2023, June). <em>Myanmar</em>. United States Institute of Peace. <a rel="noopener noreferrer nofollow" href="https://www.usip.org/programs/religion-and-conflict-country-profiles/myanmar">https://www.usip.org/programs/religion-and-conflict-country-profiles/myanmar</a></p><p>Rhude, K. (2018). <em>Conflict in Myanmar</em>. <a rel="noopener noreferrer nofollow" href="http://Rpl.hds.harvard.edu">Rpl.hds.harvard.edu</a>. <a rel="noopener noreferrer nofollow" href="https://rpl.hds.harvard.edu/religion-context/case-studies/violence-peace/conflict-myanmar">https://rpl.hds.harvard.edu/religion-context/case-studies/violence-peace/conflict-myanmar</a></p><p>‌</p><p>‌</p>]]></description>
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         <pubDate>2024-08-28 09:59:10 UTC</pubDate>
         <guid>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3091947245</guid>
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      <item>
         <title>Burmese Language.</title>
         <author>lhakichimi9</author>
         <link>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3091955915</link>
         <description><![CDATA[<p>The majority of people living in the hills speak Burmese as a second language, but it is the official language spoken by those living in the plains. English was made the official language during the colonial era. English and Burmese are required subjects in schools and Colleges. They also used languages like hindi and Chinese for trade. </p><p><strong>References:</strong></p><p>Aung, M. Htin , Steinberg, . David I. and Aung-Thwin, . Michael Arthur. "Myanmar." Encyclopedia Britannica, August 27, 2024. <a rel="noopener noreferrer nofollow" href="https://www.britannica.com/place/Myanmar">https://www.britannica.com/place/Myanmar</a>.</p><p><a rel="noopener noreferrer nofollow" href="https://images.app.goo.gl/8LbwwELD8we9nHuVA">https://images.app.goo.gl/8LbwwELD8we9nHuVA</a></p>]]></description>
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         <pubDate>2024-08-28 10:10:42 UTC</pubDate>
         <guid>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3091955915</guid>
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      <item>
         <title>festival and Celebration.</title>
         <author>lhakichimi9</author>
         <link>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3091993193</link>
         <description><![CDATA[<p>Myanmar is one of the countries with the biggest cultural heritage in Southeast Asia. The "12 seasonal festivals" that are part of the Burmese calendar came from the ancient Myanmar people's religious, social, political, and educational conventions and traditions. These celebrations are a millennium-old, spiritual history of Myanmar that has been conserved over the years. One of the biggest festivals of the year is the celebration of the Burmese new year known as Thingyan which is celebrated in every village, town and hamlet of the country. This celebration includes a lot of water-throwing. Other celebrations include Taunggyi Balloon Festival to celebrate Tazaundaing festival of lights, Phaung Daw Oo Pagoda Festival which is held over 18 days, and many more. </p><p><br></p><p><strong>References:</strong></p><p>InsideAsia Tours. "Top 5 Festivals in Burma." <em>InsideAsia Tours.</em> Accessed August 28, 2024. <a rel="noopener noreferrer nofollow" href="https://www.insideasiatours.com/blog/top-5-festivals-burma#:~:text=Thingyan%2C%20or%20Burmese%20New%20Year,you%20will%20definitely%20get%20wet">https://www.insideasiatours.com/blog/top-5-festivals-burma#:~:text=Thingyan%2C%20or%20Burmese%20New%20Year,you%20will%20definitely%20get%20wet</a>!<a rel="noopener noreferrer nofollow" href="https://myanmar.gov.mm/festivals">https://myanmar.gov.mm/festivals</a>.</p><p>Republic of the Union of Myanmar. "Festivals in Myanmar." <em>Republic of the Union of Myanmar.</em> Accessed August 28, 2024.</p>]]></description>
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         <pubDate>2024-08-28 10:40:46 UTC</pubDate>
         <guid>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3091993193</guid>
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      <item>
         <title>Health Belief and Traditional Medicine practiced by Burmese </title>
         <author>lhakichimi9</author>
         <link>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3092018760</link>
         <description><![CDATA[<p>In Burmese culture, health beliefs and traditional medicine are deeply intertwined with spiritual and cultural practices. Health is linked to harmony among body, mind, soul, and universe, with imbalances potentially cause illness. Health is influenced by supernatural forces, negative karma, and traditional beliefs (such as the significance of menstrual flow and the dread of genital retraction). Burmese treatment and practices include dietary changes, using herbal medicines like yesah for general ailments. western medicine is being used more  by urban Burmese, and refugees from hill tribes may mix the two, necessitating close observation for medication interactions.</p><p><strong>References:</strong></p><p><a rel="noopener noreferrer nofollow" href="https://images.app.goo.gl/vLxgjGJKD2sTnroq9">https://images.app.goo.gl/vLxgjGJKD2sTnroq9</a></p><p>ECALD. <em>Burmese: A Guide for Health Professionals.</em> Accessed August 28, 2024. <a rel="noopener noreferrer nofollow" href="https://www.ecald.com/assets/Resources/Assets/C2-S5-Burmese.pdf">https://www.ecald.com/assets/Resources/Assets/C2-S5-Burmese.pdf</a>.</p>]]></description>
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         <pubDate>2024-08-28 11:09:04 UTC</pubDate>
         <guid>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3092018760</guid>
      </item>
      <item>
         <title>Reflection</title>
         <author>lhakichimi9</author>
         <link>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3092218175</link>
         <description><![CDATA[<p>For me, the most important aspect of the culturally responsive clinical practice frame work is competency standard 1.4 from domain 1: Clinical expert. </p><p>I have developed my understanding that for people from collectivist communities healthcare decisions are shared decisions (Migrant and Refugee Women's Health Partnership, 2019). </p><p>Having analysed the the importance of involving the family when working with migrant and refugee, I now realise getting consent may require the involvement of family beyond providing information.</p><p>This knowledge is essential to me in the workplace. It will guide me to build trust with patients and their families. </p><p>Because I am not yet confident with my ability to work with migrants and refugees, I will now need to be mindful with my actions.</p><p>Previously, I did not think that involving family about the procedure was necessary, but I have realised that it is very important. </p><p>Alternatively, this might be due to the recognition that involving family in healthcare decisions is crucial in collectivist cultures, where shared decision-making is the norm.</p><p><strong>References:</strong></p><p>Migrant and Refugee Women's Health Partnership.</p><p>(2019). Culturally Responsive Clinical Practice:</p><p>Working with People from Migrant and Refugee</p><p>Backgrounds COMPETENCY STANDARDS</p><p>FRAMEWORK FOR CLINICIANS.</p><p><a rel="noopener noreferrer nofollow" href="https://culturaldiversityhealth.org.au/wp-">https://culturaldiversityhealth.org.au/wp-</a></p><p>content/uploads/2019/02/Culturally-responsive-clinical-practice-Working-with-people-from-migrant-and-refugee-backgrounds-Jan2019.pdf</p>]]></description>
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         <pubDate>2024-08-28 13:48:15 UTC</pubDate>
         <guid>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3092218175</guid>
      </item>
      <item>
         <title>Social Inclusion and Non-Discrimination: key to Refugee Health.</title>
         <author>lhakichimi9</author>
         <link>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3092423544</link>
         <description><![CDATA[<p>Non-discrimination and social inclusion are fundamental to the mental health of the whole community (<em>Department of Health | Part II: Non-Discrimination and Social Inclusion</em>, 2012). Anglo-Burmese are the first Myanmar People to settle in Australia. Between 1947 and 1959, about 3500 Anglo-Burmese settled in Australia (<em>Community Information Summary Historical Background 2016 Census Myanmar-Born</em>, n.d.). A study on Burmese Refugee in Australia highlighted significant psychological distress and trauma prior to migration, worsened by living difficulties like communication barriers and separation from family. Social inclusion plays a crucial role in supporting their mental health by offering access to recourses, reducing isolation, and ensuring fair treatment. This process helps refugees feel valued and integrated into society. Health assessments are vital tools for planning and providing effective care for newly arrived refugees.</p><p><br></p><p><strong>References:</strong></p><p><em>Community Information Summary Historical Background 2016 Census Myanmar-born</em>. (n.d.). <a rel="noopener noreferrer nofollow" href="https://www.homeaffairs.gov.au/mca/files/2016-cis-myanmar.PDF">https://www.homeaffairs.gov.au/mca/files/2016-cis-myanmar.PDF</a></p><p><em>Department of Health | Part II: Non-discrimination and social inclusion</em>. (2012). <a rel="noopener noreferrer nofollow" href="http://Www1.Health.gov.au">Www1.Health.gov.au</a>. <a rel="noopener noreferrer nofollow" href="https://www1.health.gov.au/internet/publications/publishing.nsf/Content/pub-sqps-rights-toc~pub-sqps-rights-2">https://www1.health.gov.au/internet/publications/publishing.nsf/Content/pub-sqps-rights-toc~pub-sqps-rights-2</a></p><p><em>Lifestyle: What Are the Social Determinants of Health and Why Are They Important?</em> (n.d.). <a rel="noopener noreferrer nofollow" href="http://Www.osmosis.org">Www.osmosis.org</a>. <a rel="noopener noreferrer nofollow" href="https://www.osmosis.org/blog/2023/10/12/what-are-the-social-determinants-of-health-and-why-are-they-important">https://www.osmosis.org/blog/2023/10/12/what-are-the-social-determinants-of-health-and-why-are-they-important</a></p><p>Schweitzer, R. D., Brough, M., Vromans, L., &amp; Asic-Kobe, M. (2011). Mental health of newly arrived Burmese refugees in Australia: contributions of pre-migration and post-migration experience. <em>The Australian and New Zealand journal of psychiatry</em>, <em>45</em>(4), 299–307. <a rel="noopener noreferrer nofollow" href="https://doi.org/10.3109/00048674.2010.543412">https://doi.org/10.3109/00048674.2010.543412</a></p><p><br></p><p><br></p>]]></description>
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         <pubDate>2024-08-28 15:54:09 UTC</pubDate>
         <guid>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3092423544</guid>
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      <item>
         <title>Common Health Issue</title>
         <author>lhakichimi9</author>
         <link>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3092670267</link>
         <description><![CDATA[<p>Refugee and asylum seekers face significant mental health challenges due to pre and post migration. Comprehensive post-arrival health assessments are crucial for addressing these issues and improving access to care. 36% of Burmese refugee who participated in documenting the mental health status of people from Burmese refugee background reported psychological distress in symptomatic ranges including depression. Patient with mental health issues related to torture and trauma should be referred to specialised services (<em>Mental Health» Australian Refugee Health</em>, n.d.). For others, Mainstream mental health services may be appropriate. While awaiting review, support includes regular check-ins. promoting residence, educating on mental health, encouraging exercise, sleep hygiene, and introducing the concept of counselling as a coping strategy.</p><p><strong>References:</strong></p><p><a rel="noopener noreferrer nofollow" href="https://images.app.goo.gl/BbLStU9WXYntbRTR9">https://images.app.goo.gl/BbLStU9WXYntbRTR9</a></p><p><em>Mental Health» Australian Refugee Health</em>. (n.d.). <a rel="noopener noreferrer nofollow" href="https://refugeehealthguide.org.au/mental-health/">https://refugeehealthguide.org.au/mental-health/</a></p><p>Schweitzer, R. D., Brough, M., Vromans, L., &amp; Asic-Kobe, M. (2011). Mental Health of Newly Arrived Burmese Refugees in Australia: Contributions of Pre-Migration and Post-Migration Experience. <em>Australian &amp; New Zealand Journal of Psychiatry</em>, <em>45</em>(4), 299–307. <a rel="noopener noreferrer nofollow" href="https://doi.org/10.3109/00048674.2010.543412">https://doi.org/10.3109/00048674.2010.543412</a></p>]]></description>
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         <pubDate>2024-08-28 18:54:28 UTC</pubDate>
         <guid>https://padlet.com/lhakichimi9/k67e12njlsk21gy7/wish/3092670267</guid>
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