Sudan by

Sudanese Art

34797123 — 2024-08-20 04:48:38 UTC

Sudan's history of art dates back to the time of pharaohs in Egypt and is “strongly connected to ancient Egyptian art, with over 200 pyramids in Sudan that express Egyptian symbols and architectural traditions” (Essien & Falola, 2008, pp. 100-101). Modern Sudanese art incorporates historical gender ideologies, often displaying men as warriors, kings and gatherers and women as caretakers and emotional beings. Some art expresses women's body parts despite strong modesty beliefs. Art and religion also connect spiritually. Art about religious figures highlights Sudan's devotion to religion and the historical belief that religious depictions offer protection when displayed in homes and public places. (Essien & Falola, 2008, pp. 100-101).

Kwame, E., & Toyin, F. (2008). Culture and Customs of Sudan. Greenwood. https://books.google.com.au/books?id=in7DEAAAQBAJ&printsec=frontcover#v=onepage&q&f=false

Sudanese Traditions

34797123 — 2024-08-20 04:48:51 UTC

A deep-rooted tradition within Sudan is the practice of arranged child marriages. This practice involves female children, based on their sexual reproductive growth, being married off to a male partner. The principle behind this practice is the belief that daughters are seen as caregivers who perform domestic responsibilities and should marry to enhance the social bonds between families, while men provide and seek education (Madut, 2020). These arranged marriages also contribute to a broader tradition. As Madut (2020) stated, arranged marriages "fit traditional socioeconomic livelihood of suburban communities as people depended on traditional farming, hunting and cattle owning.”

Madut, K. K. (2020). Determinants of Early Marriage and Construction of Gender Roles in South Sudan. SAGE Open, 10(2), 215824402092297-. https://doi.org/10.1177/2158244020922974

Sudanese Music

34797123 — 2024-08-20 07:07:55 UTC

Music within Sudanese culture has a spiritual and social purpose. Jones (2004) suggests that music rituals involving song, dance and instruments are seen as a way to connect with a god/gods, and messages are interpreted by a tribe's appointed 'agent' who can hear the voices of the gods. For example, "the Dinka tribe has a song calling the gods to come forward and not burden them." (Jones et al., 2004). Furthermore, Jones (2004) states that music also acts as a means for individuals and tribes to communicate with each other, resolve problems between social groups, and maintain tribal values.

Jones, C., Baker, F., & Day, T. (2004). From healing rituals to music therapy: bridging the cultural divide between therapist and young Sudanese refugees. The Arts in Psychotherapy, 31(2), 89–100. https://doi.org/10.1016/j.aip.2004.02.002

Principle Health Issues Sudanese Refugees Face.

34797123 — 2024-08-26 10:25:14 UTC

Sudan is one of the poorest countries in the world (Idris, 2003), leading people to poor hygiene, bathing and swimming in dams or waterways, and using unprotected water sources for irrigation and farming (Khalid et al., 2018). A health concern presented in the Australian refugee health practice guide that Sudanese refugees can present is Schistomisis (Davis et al., 2003). Schistosomiasis is a parasitic disease found within contaminated water, which is “estimated to cause over 200,000 deaths per year in Africa” (Davis et al., 2003). Treatment for Sudanese refugees who have tested positive is Praziquantel. Praziquantel is a drug used to treat parasitic worm infections. It is a once-a-year treatment in “two doses of 20mg/kg, 4 hours apart orally” or “60mg/kg for patients with Schistosomiasis from Africa”(Davis et al., 2003).

Davis, J. S., Phillips, C., & Clifford. 2024. Schistosomiasis. Australian Refugee Health Practice Guide. https://refugeehealthguide.org.au/schistosomiasis/.

Hajissa, K., Muhajir, A. E. M. A., Eshag, H. A., Alfadel, A., Nahied, E., Dahab, R., Ali, S. M., Mohammed, M., Gaafar, M., & Mohamed, Z. (2018). Prevalence of schistosomiasis and associated risk factors among school children in Um-Asher Area, Khartoum, Sudan. BMC Research Notes, 11(1), 779–779. https://doi.org/10.1186/s13104-018-3871-

Idris, A. H. (2003). The Sudan. Encyclopedia of Twentieth-Century African History.

Sudanese Traditional Medicine

34797123 — 2024-08-27 05:14:48 UTC

Within Sudan, natural medicine is used widely, with 90% of the population depending on indigenous medicine (Karar & Kuhnert, 2017). This is due to the poverty-stricken population's reliance on conventional medicine as the only available form of therapy (Khalid et al., 2012). According to Karar & Kuhnert (2017), traditional medicine treats diseases, infections and even digestive disorders with different parts of a plant, including the "leaf, stem, root, fruit, seed, bark, aerial part and whole plant” which are used to formulate medicines. For example, Musa et al. (2011) suggest some traditional healers within Sudan use a combination of fruits such as the Adansonia digitata and flowers such as the Hibiscus Sabdariffa to treat malaria and that "most medicine is given orally through powders, potions or infusions" (Musa et al., 2011).

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

Khalid, H., Abdalla, W. E., Abdelgadir, H., Opatz, T., & Efferth, T. (2012). Gems from traditional north-African medicine: medicinal and aromatic plants from Sudan. Natural Products and Bioprospecting, 2(3), 92–103. https://doi.org/10.1007/s13659-012-0015-2

Musa, S. M., Abdelrasool, F. E., Elsheikh, E. A., Ahmed, L. A. M. N., Mahmoud, A. L. E., & Yagi, S. M. (2011). Ethnobotanical study of medicinal plants in the Blue Nile State, South-eastern Sudan. Journal of Medicinal Plants Research 5(17), 4295. https://d1wqtxts1xzle7.cloudfront.net/47446741/Ethnobotanical_study_of_medicinal_plants20160723-17607-s4k60m-libre.pdf?1469257850=&response-content-disposition=inline%3B+filename%3DEthnobotanical_study_of_medicinal_plants.pdf&Expires=1724735655&Signature=QqTTBXGJggsc4irN4StCa9J8HfnYwuA3vG3NqErdbNXymsJUDsWML97ck123zk0DmuASQ1WlvxL8nrnTYrUUH-tdu3be8Bh4RVOmHJGqCsjZsm~fjkuzazFLUk3CW6ZtxuV5RdzU0nDm35YfLbxkb9Pd-xPelqO~7irq8dBgGZaSshvC4tTVk0QUamRGVFz5rn7838hEI5RTs1SgCAfx-t9aHBnibnUEZ0dgUOgf6H~acJdlitVeIggKbsXnx0jo3ynGZcKOZKR40zrwTBtXnWwv3n57n0fX8C0BgrTWB4gwAQQWnpbKzyt1SK07DacAaSqaKaK1y7La27Yk8bkXZA__&Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA.

Impact of Social Inclusion and Discrimination on Sudanese Refugees

34797123 — 2024-08-28 06:29:35 UTC

In Australia, the social determinants of social inclusion and non-discrimination can positively impact the health of refugees (World Health Organisation 2024). According to the Australian Human Rights Commission (2013), social inclusion and non-discrimination allow individuals to access equal opportunities, secure jobs, access services, and connect with family and communities, thus improving the ability to access health care. Supporting this, Adaku et al. (2016) suggest that mental and psychosocial support is essential for Sudanese refugees, indicating that inclusive healthcare practices can result in better mental health and health outcomes by allowing refugees equal opportunities.

Adaku, A., Okello, J., Lowry, B., Kane, J. C., Alderman, S., Musisi, S., & Tol, W. A. (2016). Mental health and psychosocial support for South Sudanese refugees in northern Uganda: a needs and resource assessment. Conflict and Health, 10(1), 18–18. https://doi.org/10.1186/s13031-016-0085-6

Australian Human Rights Commission. (2013). Social Inclusion and Human Rights in Australia | Australian Human Rights Commission.gov.au.

https://humanrights.gov.au/about/news/speeches/social-inclusion-and-human-rights-australia.

World Health Organization. (2024). Social determinants of health.

https://www.who.int/health-topics/social-determinants-of-health#tab=tab_1

Domain 1: Clinical Expert

34797123 — 2024-08-28 07:59:44 UTC

The most significant aspect of the competency standard to me was standard 1.2. I have enriched my understanding of the need to “recognise the impact of refugee-like experiences of traumatic events and post-traumatic stress disorder” (Migrant and Refugee Health Partnership, 2019). Having learned that mental health issues can be common in refugees, I realise this knowledge will be essential to me in the workplace because I can better understand how to care for refugees. Because I have not yet experienced caring for a refugee with trauma, I will need to learn more about the tailored care they require. Initially, I questioned how I would go about caring for a patient with trauma out of fear of exacerbating it. This is perhaps due to the little clinical experience caring for refugees with trauma.

Migrant and Refugee Health Partnership. 2019. Culturally Responsive Clinical Practice: Working with People from Migrant and Refugee Backgrounds.https://culturaldiversityhealth.org.au/wp-content/uploads/2023/04/Culturally-responsive-clinical-practice-Working-with-people-from-migrant-and-refugee-backgrounds-Jan2019.pdf