However, while structural vulnerability has multiple strengths, it also has weaknesses. First and foremost, structural vulnerability is a very abstract concept and, as such, it has “Analytical limitations” (Quesada et al. 2011, 345). As structural vulnerability evokes global forces which impact an individual’s life, examining and reforming these forces can prove to be an arduous task. Secondly, ‘structure’ can be an exceptionally esoteric term which develops more questions than it may solve. By recognizing structural vulnerability and understanding the fact that certain groups or individuals are structurally disadvantaged, Anthropologists may misconstrue the proper way to engage with structurally vulnerable people. In an effort to address structural …show more content…
Indeed, even well-intentioned Anthropologists may reduce these individuals to simply being members in a culturally disadvantaged group and may consciously or unconsciously develop stereotypes against them. By perceiving these individuals through their membership in a certain group, Anthropologists may not consider their unique qualities, hardships or needs. Therefore, by attempting to be sensitive to the positionality of structural vulnerability, Anthropologists may counteract their intended purpose by over complicating the notion of culture, especially in relation to medical Anthropology and the clinical setting (Quesada et al 2011, 350). Lastly, it is important to note that structural vulnerability, “Does not constitute a diagnosis…it helps to identify and overcome the barriers to adherence that are often clinically invisible and tend to be misattributed to the self-destructive will of the patient” (Quesada et al. 2011, 351). Indeed, structural vulnerability is not a solution on its own. Rather, it aids Anthropologists by enabling them to understand the global and structural forces which impact people’s lives. As such, an understanding of structural vulnerability can allow Anthropologists to gain a holistic understanding of how human agency is restricted due to structural
...ide grounds for a debate. There is no true “what is good for the goose” or cover all principle when dealing with such diverse conditions as those found in our world. While the Belmont Principles should be at the core of all research studies, the context chosen may be able to provide some guidance into their applications. Either end of the scope offers its drawbacks, the median ground may be hard to achieve, but as long as the debate continues, studies on vulnerable populations will remain in focus and hopefully help to find the median ground.
In the novel, “The spirit catches you and you fall down”, Anne Fadiman was brilliantly able to capture how communication between other cultures takes place in the medical community. She writes about the experience of a Hmong family, the Lee’s, to portray the dissimilarities between two distinct cultures, Hmong and American. Throughout the novel she takes us on a rollercoaster of a journey as problems arise due to many barriers that naturally occur when collaborating two very divergent ways of life. Unfortunately the journey she takes us on does not come with a happy ending as we all expect. the edifying friction between the young girl’s parents and her doctors caused her to wasted away because of medical conditions, epilepsy and septic shock, which could have been treatable. Nevertheless, although Fadiman’s book depicts an unambiguous state of affairs, it is an eye opener to the nuisance of cultural conflict that can be practical to all circumstances and can be utilized by all nurses to provide cultural competent care.
During the initial interview with the client a new format is used called the Cultural Case Formulation. This takes into account the cultural identity of the person, their cultural definitions of distress, and cultural stressors. Psychosocial stressors are included which can be unique to each culture and the level that a person identifies with their culture can be taken into account when treatment planning. By assessing a client's cultural identity this may allow the clinician to identify barriers or commonalities between themselves and the
The Spirit Catches You and You Fall Down has challenged me to start thinking about different ways to approach cultural barriers. Using the Lee family and Lia as an example, the book identifies the challenges that the family faced over the years and the challenges that the providers experienced as well. As a result, the book highlights the need for cross-cultural communication in medicine, in an attempt to eliminate the barriers faced by both parties. On completing the book, my feelings towards the Lee family changed. Initially, I was frustrated because Lia’s parents seemed adamant and unwilling to take care of her, considering the severity of the illness.
In order to compile valuable research findings and specific information on different culture care concepts, Dr. Leininger had devised the idea of enablers to perform these types of assessments. Enablers was the appropriate term, as it portrayed a more intimate and personal way to describe Dr. Leininger 's approach in obtaining valuable information. It gives off the impression that those involved in an interview through these enablers, are actual human beings with real life answers. These people aren 't being objectified, as the whole process in itself is to connect on a personal basis that isn 't so concrete. The purpose of these enablers is to have these researchers be able to cooperatively gain insights from informants without offending or coming off too strong on them. Enablers help guide the informants to willingly express their stories and concerns about health care and their culture. Gaining such difficult and specific answers can only be shared by willing informants. The reason why these enablers are important, is so they can provide an organized set of topics and question for the interviewee, and provide the informant a proper environment to share their cultures, beliefs, and views.
... L. D., & Paulanka, B. J. (2008). Transcultural health care: a culturally competent approach (3rd ed.). Philadelphia: F.A. Davis.
The world of anthropology is tightly woven into research of humans and their cultures. One of the most important principles of the Code of Ethics of the American Anthropological Association (AAA) is found in Part III, Section A, Number 1: “Anthropological researchers have primary ethical obligations to the people, species, and materials they study and to the people with whom they work.” (American Anthropological Association, 2009) This main principle helps to guide social scientists through a maze of ethical dilemmas such as if and how the research itself may harm or otherwise impact those with whom they are studying. While the purpose of the research may be to gain knowledge of the plight of a certain individual or group of individuals, by the extension of the sharing of this knowledge the person or persons being studied may draw unwanted attention. By utilizing the Code of Ethics, the framework has been established so that the researcher is guided “to consult actively with...
It is important to include cultural issues in the helping process to be more effective. We also need cultural competence because the U.S. is becoming more diverse. Therefore with diversity comes different beliefs, norms, and values. Eurocentric values dominate sciences and began cultural universals which puts the clash of dominate and non-dominate cultural behaviors in motion. In 1996 the NASW Code of Ethics increased the recognition of cultural competence. It is important to know diversity exist within ethnic and cultural groups because social workers need to know that relationships between helping professionals and clients may be strained. This happens because of the distrust between groups. Another important aspect is that the professional realizes their own values, biases, and beliefs. The reason for this is because they must value diversity to start with and understand the dynamics of difference. Culturally competent practitioners have to go through developmental process of using their own culture as a starting point to meet all behaviors. Striving for cultural competence is a long term process of development. The literature on cultural competence is theoretical and conceptual. They have not been evaluated in a systematic way. Roughly there are 2 million Native americans in the U.S. Which survive decimating disease, over-repressed in child welfare system, suffer from health problems, and are among the poorest people in the United States. Working with them clearly falls within the social work clearly mandate to serve vulnerable and oppressed clients. However, we do not know how many people from this group is actually receiving help from social workers. Even though it is important to train social workers to provide care in th...
In the US., the therapeutic group seldom has approaches to correspond with individuals of societies so drastically unique in relation to standard American society; even a great interpreter will think that it troublesome deciphering ideas between the two separate societies' reality ideas. American specialists, not at all like Hmong shamans, regularly physically touch and cut into the collections of their patients and utilize an assortment of capable medications and meds.
This oppression and discrimination is experienced through several forms of oppression including violence, racism classism and sexism not only at a personal level but also at the structural level. This high risk population is vulnerable for internalizing the oppression as an accepted norm. Mullaly believes that “people may be given certain rights but still be unable to exercise their rights due to particular social constraints based on class, gender, race and ethnicity.”
Kleinman, A. 1980. Patients and Healers in the Context of Culture: An Exploration of the Borderland between Anthropology, Medicine, and Psychiatry. University of California Press.
There are different perspectives, however, which put stress on various aspects of culture and try to identify its boundaries and its substitutes. Some regard culture as separate entity from demographic factors, some point out acculturation as one of the obstacles, which makes culture difficult to identify, some show how an intimate and meaningful relationship between a counsellor and a culturally different client to be established. In this essay I will be discussing what the different concepts of understanding of culture in Counselling are, by examining different authors and perspectives and evaluating their strengths and weaknesses.
Culture can be defined as behaviors exhibited by certain racial, religious, social or ethnic groups. Some factors in which culture may vary include: family structure, education, and socioeconomic status (Kodjo, 2009). Some may think cultural competence is something that has an end point, however, when the big picture is seen, it is a learning process and journey. From the writer’s perspective, the client-therapist relationship can be challenging. Culturally competent therapists must realize that behaviors are shaped by an individual’s culture. Many changes are taking place within the United States cultural makeup. Therapists and healthcare professionals are being challenged to provide effective and sensitive care for patients and their families. This type of culturally sensitive care requires the professional to be open and seek understanding in the patients diverse belief systems (Kodjo, 2009).
Erikson, E. H., & Coles, R. (2000). Human Strength and the Cycle of Generations. The Erik Erikson reader (pp. 188-225). New York: W.W. Norton.
The first perspective to be discussed is the structural-functional perspective. According to Macionis, structural-functional approach is a framework for building theory that