This module explored how spirituality, faith
and cultural beliefs can influence consumer healthcare needs. Key topics
included: various cultural dietary requirements; gender preferences; death and
dying; medical procedure preferences; culture-bound syndromes (a term used to
describe unique conditions specific to a culture); faith and the healthcare
professional; and a lecture on complementary alternate medicines
(CAM)-also known as alternative therapies, such as naturopathy and massage
therapy (Balhara, 2011; Leach, McIntyre, & Frawley, 2014).
A lesson plan was also included and involved
two important aspects. Firstly, there was a roleplay between a nurse and palliative
patient, Diane- an Indigenous Australian. Diane discusses her cultural wishes
concerning her body following her death. This involves following the tradition
of not naming the dead, and for her Elders to perform a smoking ceremony with
her body. I was unaware of these practices, however, further research has
revealed that (due to post-settler experiences of marginalisation and
disconnection from their culture) Indigenous Australians often experience
immense feelings of loss close to dying; and hope to reconnect their spirits to
their native land via traditional death ceremonies and rituals (Poroch, 2012,
p. 384). The second aspect of the lesson plan involved Kim- clinical nurse
educator and breast care nurse from the McGrath Foundation. Kim speaks about
her role in supporting clients and their families, following breast cancer
diagnosis. Kim emphasises that nurses must provide holistic care which centres
on the emotional and physical needs of patients.
Overall, I have learned that in order to
implement person-centred care, I must firstly ask my patients about their own
unique belief systems, and avoid making assumptions based on stereotype or
appearance. Care plans tailored in accordance to their expressed cultural needs
can then be formed. This is important, when it is considered that Australia is
a multicultural society, with people from over 200 nationalities now calling
Australia home (Haghshenas & Davidson, 2011, p. 216). Additionally,
maintaining non-judgement and open-mindedness when seeking value in other
people’s differing belief systems will further improve my cultural sensitivity;
and also impact positively on my patients’ care experiences (Mendes,
2015). I hope to preserve the dignity of my patients, and form strong
therapeutic relationships, by respecting their alternative health choices and
treatment options- regardless of my own personal beliefs.
REFERENCES
Balhara, Y. (2011). Culture-bound Syndrome:
Has it found its right niche?. Indian Journal of Psychological Medicine, 33(2),
210-215. doi:10.4103/0253-7176.92055
Haghshenas, A., & Davidson, P. (2011).
Quality service delivery in cardiac rehabilitation: cross-cultural challenges
in an Australian setting. Quality in Primary Care, 19(4),
215-221. Retrieved
from http://www.ingentaconnect.com/content/imedpub/qpc
Leach, M., McIntyre, E., & Frawley, J.
(2014). Characteristics of the Australian complementary and alternative
medicine (CAM) workforce. Australian Journal of Herbal Medicine, 26(2),
58. Retrieved
from http://www.nhaa.org.au/publications/australian-journal-of-herbal-medicine
Mendes, A. (2015). Culture and religion in
nursing: Providing culturally sensitive care. British Journal of
Nursing, 24(8), 459-459. doi:10.12968/bjon.2015.24.8.459
Poroch, N. (2012). Kurunpa: Keeping spirit on
country. Health Sociology Review, 21(4), 383-396. doi:10.5172/hesr.2012.21.4.383
Proculled. (2007, Jan 6). The Seekers- I am
Australian [Video file]. Retrieved
from https://www.youtube.com/watch?v=aSoGJQkKDYk
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