Culturally Responsive Services as a Path to Equity in Mental Healthcare

Kirmayer, Laurence J.; Jarvis, G. Eric

doi:10.12927/hcpap.2019.25925

Cited by 65 publications

(49 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Understanding the impact of these political changes on the mental health and well-being of individuals is an important topic for cultural psychiatry. Devising ways to recognize and respond positively to diversity in mental health care is both essential to address disparities and may contribute in meaningful ways to building pluralistic civil society (Kirmayer & Jarvis, 2019).…”

Section: Conclusion: the Challenge Of Cultural Diversitymentioning

confidence: 99%

“…In Canada, for example, reflecting the concerns of Indigenous peoples, the issue of cultural diversity in health care has been framed in terms of the notion of cultural safety, borrowing from the work of Maori health professionals in New Zealand (Mental Health Commission of Canada, 2012). Cultural safety comes from recognizing colonial histories and systems of racialized identity and discrimination, domination, marginalization and exclusion, and working to redistribute power to achieve equity (Kirmayer & Jarvis, 2019).…”

Section: Conclusion: the Challenge Of Cultural Diversitymentioning

confidence: 99%

See 1 more Smart Citation

The Politics of Diversity: Pluralism, Multiculturalism and Mental Health

Kirmayer

2019

Transcult Psychiatry

View full text Add to dashboard Cite

which would aggravate mental health problems, and impede access to safe, equitable, and effective health care for minorities (Kirmayer & Guzder, 2014). While the political debate was an important opportunity to articulate competing visions of society, it also provoked an escalation of hateful speech and acts toward women wearing veils and other groups in public settings (CBC, 2013). The PQ government's rhetoric during public consultations on the Charter gave permission to some of the most reactionary regressive segments of society to voice their prejudices. The government seemed unconcerned about this debasement of public discourse, perhaps because their real interest was the deliberate mobilization of xenophobia to promote their brand of ethno-linguistic nationalism. During the debate, some Quebecois self-described ''feminists'' asserted that they were in solidarity with a group of Muslim immigrant women from the Maghreb, Middle East and France who were in favor of the Charter (e.g., Bertrand, 2013). These women viewed the Charter as a helpful constraint on Islamic fundamentalism symbolized by the veil, which they saw as a signifier of female oppression. Of course, this view did not acknowledge the wide variation in identity and motivations of women who choose to wear headscarves or coverings for personal, spiritual, or other reasons (Bilge, 2010; Eid, 2015). Indeed, many in Quebec read the veil not only in terms current anxieties about Muslims (Bakali, 2015), but also through the lens of Quebec history, in which the Catholic church was dominant until the 1960s and nuns in habit were a common sight in public space. The Quiet Revolution (La re´volution tranquille), which overthrew the dominance of the Church, made this religious dress a symbol of a bygone, ''backward'' and, at times, oppressive past (Seljak, 1996). As Joppke (2009) has noted, debates about the veil have held up a mirror to different nations' approaches to collective identity and notions of inclusion. 3 The silence of many francophone institutions and intellectuals-and outspoken support for the Charter by some celebrities and academics (Tessier & Montigny, 2016)-lent legitimacy to the Charter's perspective, leaving newcomers and minority groups increasingly vulnerable to the forces of political repression and everyday prejudice. Reported incidents of racial slurs and attacks on Muslims increased after the Charter debate began in September 2013. In this issue, Ghayda Hassan and colleagues (2019) document the intercommunity tensions following the societal debate over the Charter of Quebec Values. Their survey of young francophone adults in community colleges identified ''a shift from a predominantly positive perception of intercommunity relations to a predominantly negative one, particularly among women, immigrants, and those who self-identified as cultural or religious minorities'' (Hassan 2019, p. 1148). While their survey could not assess the magnitude of the increase in intercommunity tension before and after the debate, they found that ''more t...

show abstract

Section: Conclusion: the Challenge Of Cultural Diversitymentioning

confidence: 99%

Section: Conclusion: the Challenge Of Cultural Diversitymentioning

confidence: 99%

The Politics of Diversity: Pluralism, Multiculturalism and Mental Health

Kirmayer

2019

Transcult Psychiatry

View full text Add to dashboard Cite

show abstract

“…This research demonstrates how particular symptoms or behavioural expressions of distress vary with cultural knowledge, beliefs and interpretations (Kleinman, 1978) and that individuals interpret and respond to their own symptoms with culturally varied coping strategies that may influence the experience of trauma and recovery (Ryder et al, 2011). The work of Kirmayer and colleagues (Kirmayer, 2019;Kirmayer & Jarvis, 2019;Kirmayer & Minas, 2000) for example, demonstrates how the experience of trauma is always preceded by and embedded in cultural systems of meanings and practices, which influence modes of attention and interpretive frames or models. Cultural models may be organised in many ways, including collective symbols, images or representations and forms of cooperative activity.…”

Section: Collective Responses To Traumamentioning

confidence: 90%

Collective Trauma, Collective Healing

Theisen-Womersley

2021

Trauma and Resilience Among Displaced Populations

View full text Add to dashboard Cite

Trauma associated with forced displacement has a psychosocial impact not only on the individual, but also families, communities and larger society. At the family level, this includes the dynamics of single parent families, lack of trust among members, and changes in significant relationships and child-rearing practice. Communities tend to be more dependent, passive, silent, without leadership, mistrustful and suspicious.

show abstract

“…Central to improving service delivery is evaluating how well services are responding to Aboriginal clients' needs and the way services might incorporate Aboriginal and Torres Strait Islander meanings of health and wellbeing [32][33][34][35]. While evaluations can support services to redesign and improve their programs, if the evaluation is not effectively assessing their activities based on the needs of the lived experience of Aboriginal clients, the findings are likely to be inappropriate and incompatible.…”

Section: Background Literature Aboriginal Lived Experiences Of Mental Health and Wellbeingmentioning

confidence: 99%

Co-Designing Health Service Evaluation Tools That Foreground First Nation Worldviews for Better Mental Health and Wellbeing Outcomes

Wright

Getta²,

Green³

et al. 2021

IJERPH

View full text Add to dashboard Cite

It is critical that health service evaluation frameworks include Aboriginal people and their cultural worldviews from design to implementation. During a large participatory action research study, Elders, service leaders and Aboriginal and non-Aboriginal researchers co-designed evaluation tools to test the efficacy of a previously co-designed engagement framework. Through a series of co-design workshops, tools were built using innovative collaborative processes that foregrounded Aboriginal worldviews. The workshops resulted in the development of a three-way survey that records the service experiences related to cultural safety from the perspective of Aboriginal clients, their carer/s, and the service staff with whom they work. The surveys centralise the role of relationships in client-service interactions, which strongly reflect their design from an Aboriginal worldview. This paper provides new insights into the reciprocal benefits of engaging community Elders and service leaders to work together to develop new and more meaningful ways of servicing Aboriginal families. Foregrounding relationships in service evaluations reinstates the value of human connection and people-centred engagement in service delivery which are central to rebuilding historically fractured relationships between mainstream services and Aboriginal communities. This benefits not only Aboriginal communities, but also other marginalised populations expanding the remit of mainstream services to be accessed by many.

show abstract

Culturally Responsive Services as a Path to Equity in Mental Healthcare

Cited by 65 publications

References 0 publications

The Politics of Diversity: Pluralism, Multiculturalism and Mental Health

The Politics of Diversity: Pluralism, Multiculturalism and Mental Health

Collective Trauma, Collective Healing

Co-Designing Health Service Evaluation Tools That Foreground First Nation Worldviews for Better Mental Health and Wellbeing Outcomes

Contact Info

Product

Resources

About