Shield (2008) states that intersectionality refers to the general notion that social identities serve as organizing features of social relations, and mutually constitute, reinforce, and naturalize one another. Dilworth-Anderson et al. (2012) propose that actions are needed when addressing health disparities and creating a socially just society, not simple talking about cultural competencies. The authors offer the following phases that may help. The first one is knowing and understanding the culture of a group; this entails taking the time and effort to immerse oneself in another’s culture or become more familiar, which equates to walking a mile in their shoes (Dilworth-Anderson et al. (2012). This will provide a map that leads to better
By understanding and appreciating varied experiences and viewpoints, intersectionality promotes inclusivity. It recognizes that various people confront different issues due to their intersecting identities and ensures that their perspectives are heard and reflected in social justice and policy discussions. Intersectionality has strengthened social justice initiatives by encouraging solidarity among diverse marginalized groups. Recognizing everyday struggles and goals among diverse populations improves collective efforts to address systemic inequities and create a more fair society. Intersectionality aids in identifying core causes of social issues by exploring how intersecting forms of oppression intersect and reinforce one another.
Humans are complex and diverse beings that belong to different cultures, speak different languages, and have different perspectives on the world they live in. When cultures collide, it can be difficult to empathize and respect the differences that exist. Cultural sensitivity is, “The ability to be appropriately responsive to the attitudes, feelings, or circumstances of groups of people that share a common and distinctive racial, national, religious, linguistic or cultural heritage” (Arnold & Boggs, 2016, p. 119). Cultural sensitivity and effective communication, especially in the health care setting, are essential to bridging cultures and creating a common understanding.
In “Coalitions as a Model for Intersectionality: From Practice to Theory,” Elizabeth Cole addresses how the intersectional approach should be utilized to form coalitions that seek to advance marginalized populations (1). However, unlike the feminist movement, that narrowly defined its goals and constituency, these newly formed coalitions should be broad based, incorporating diverse populations and directives. Moreover, the alliances can even be formed by seemingly unlike populations, which when analyzed through the intersectional lens, may share similar experiences and goals. In addition, by examining the numerous axis of gender, race, and other intersectional components, one can identify other similarities not previously recognized.
On October 1st I was was fortunate enough to attend the Morgan Lecture: “Intersectionality, Black Youth and Political Activism” with speaker Patricia Hill Collins. I would like to touch upon a few of the points Collins raised in regards to black activism during the event and connect these points to Robin D.G. Kelly's “Looking for the 'Real' Nigga: Social scientists construct the Ghetto.” The message within Kelly's essay of reshaping the caricature given to black culture by social scientists can be closely related to Collins message about avoiding the caricature often given to those who participate in black activism. Both Collins and Kelly seem to have the similar goal of disrupting the story often perceived within the realms of black culture
Cultural competence is seen as being able to master a skill-set (Barlow, Reading, & Canadian Aboriginal AIDS Network, 2008) rather than analyzing power imbalances, institutional discrimination, colonization and colonial relationships (NAHO, 2006 as cited in Charlotte Loppie’s presentation). “Cultural safety emphasizes relationships of trust in which the patient determines whether the care is ‘safe’” (Barlow, Reading, & Canadian Aboriginal AIDS Network, 2008, p. 3). I really like the term “relational care” introduced in the as the Barlow, Reading, and Canadian Aboriginal AIDS Network (2008) article as the term “is rooted in the connections within and relationships among Aboriginal people and health care providers” which is grounded in the traditional teachings and values of Indigenous Peoples (p.
Kallen Brunson In the article, “How Race becomes Biology: Embodiment of Social Inequality” by Clarence C. Gravlee, Gravlee argues that race, and the assumption of race in everyday life, makes the difference in biology much more clear and affects the life cycles of people due to their perceived race (Gravlee, 51). The author provides, using both his research and others’, an argument against the complete notion that race is only a social construct (Gravlee, 53). Through a series of statements, Gravlee states that race shouldn’t simply be excluded from anthropological discussion, but incorporated into present views regarding healthcare and impacts on society.
Cultural competency is vital when working with diverse populations in health care because of all of the different cultures and ethnicities prevalent in our country. America is a true melting pot, and the acculturation which inevitably occurs, is an important aspect of assimilation. Since communication is a key objective in the prognosis of various ailments, the healthcare experience is reliant on today's health professionals to have an adept understanding of a multicultural environment. A regulatory dilemma which is common in today's culture, is the alienation of groups that are not understood by our healthcare system. These patients often resort to self care , which often leads to serious complications and other health issues as a result
Cultural competency has the potential to reduce inequities in access to health services and improve the health status of diverse cultural
The study proves a need for improvement in our health delivery systems around cultural competency. If healthcare providers understand cultural perspectives around illnesses, providers will understand what shapes African American health experiences and decision-making (Omenka et al., 2020). For example, African Americans view diseases such as cancer as a spiritual issue, so they are more likely to seek traditional healing in their home countries (Omenka et al., 2020). The African American individuals will not want the typical treatment of chemotherapy that is used in the United States to treat cancer. With a lack of culturally competent providers in the United States, African Americans are more likely to have a distrust in health systems, which can put them at risk of negative health outcomes.
In this article, researchers noticed that racial disparities in health care are still prevalent in the United States and the outcome and treatments that blacks and Latinos, when compared to those of white patients, receive are as big as they were 50 years ago. The article looks at several different ways that institutions, such as the University of California, San Francisco, are introducing new methods to training programs that allow doctors in training to realize their own prejudices when working with patients. The article also discusses a 2007 Harvard study that shows that the traditional diversity training used in the 80’s and 90’s was not working and reinforces and confirms racial bias. In this study, researchers studied the disparities
Throughout the course of history, especially America 's, one side is always more embellished to fit elite reputation. When thinking about American history, the white man 's tale is often told: Christopher Columbus founded America and ever since he has we have been colonizing, growing, and rapidly becoming more industrialized. Our middle and high schoolers are not handed down books on the genocide of Native Americans and stripping of their land, which we still benefit from. Neither are they going to have a discussion with their history teacher on the systemic bondage that coerced slaves into building this country brutally. Academia has been flawed in failing to include and represent the many faces of history and oppression.
Today, we neglect the importance of creating an equal common ground for every human being. This could range from age, race, religion, to culture, etc. In the health care
Examine how public health organizations and health care providers encourage their employees to gain “cultural competence” beyond being bilingual. First they need to enhance their employee’s self-awareness of attitudes they might have towards different racial and ethnic groups. Second they can improve the care that they give by simply increasing their knowledge about different cultural beliefs and practices. How those groups typical seek health care and the attitudes they have toward health care.
Hi Moncy, I agree with you as you noted the increasing diversity of the nation brings opportunities and challenges to health care system, on the other side a culturally competent health care system helps to improve health outcomes and quality of care, which eliminate racial and ethnic disparities. foster advocacy for social justice and increase focus on global healthcare, the cultural competence class benefit diverse population to receive more satisfactory patient care, uplift social justice and increase global health as well cultural competency skills , make self-awareness among nursing workforce also provide an opportunity to staffing to learn and experience life from different perspectives and able to recognize each person has their own
Cultural Competency Simply put, the United States is a diverse country. It is common knowledge that this a country founded upon immigration. Moreover, with the advancements in transportation and the growing trends toward globalization this course is more than likely to continue – barring any radical governmental intervention. That is why cultural competency is so vital, especially when it comes to healthcare. Because the sad fact is, not all ethnic groups receive the same level of care (Kittler, Sucher & Nelms, 2017).