The+perception+of+cultural+pluralism+in+the+intellectual+eyes+of+the+practitioner

**Title **
**//The perception of cultural pluralism in the intellectual eyes of the practitioner: //** **//communing and treating pain, death, and sexuality. //**

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Quotation
As Zerubavel has said in relation to cognitive sociology: **//" A good way to begin exploring the mind would be to examine the actual process by which the world ‘enters’ it in the first place. The first step toward establishing a comprehensive sociology of the mind, therefore, would be to develop a //****//sociology of perception //****//." //****//(Zerubavel, 1997, cited in Friedman,2011,p.203 ) //**

**‍ ****Artifact: **

The artifact can show the connection between the health practitioner and culture. The tooth represents the culture’s roots and the bunny shows the new generation of cultures. Will the tooth see (perceive) the treatment outcome as being respectful or disrespectful to its culture? The back wall shows the graphic anatomy that may not relate to the patient. Will the tooth trust the treatment? The nurse is smiling, which can be interpreted as joy or regret; the machine symbolizes the advanced knowledge the tooth doesn’t know about. Will the tooth use traditional forms of treatment and save it roots, or will it comply and trust the health practitioner?

The perception of cultural pluralism in the intellectual eyes of the practitioner: communing and treating pain, death, and sexuality is significant to a healthy society. The health system has become a major, central point of cultural interaction; it regards the body as one unit and focuses on outcomes. Patients enter a cycle of unexpected and unpleasant knowledge and experiences, which can induce reflection, cultural backlashes, and clashes with self- identity (patients remember their cultural practices and always question the treatments in their minds). This essay will discuss those missed perceptions that cannot rise to the surface; but instead, remain in the patients’ concentred thoughts. Additionally, this essay will show different examples of other cultures and medical experiences, and address the essence of interaction that encompasses pain, death, and sexuality.



**‍ ****<span style="font-family: 'Cambria','serif'; font-size: 14px;">Literature Review: **

<span style="color: #000000; display: block; font-family: 'cambria','serif'; font-size: 14px; text-align: justify;">‍The definition of cultural pluralism, as Kiser has suggested, is any type of cultural diversity within a given area, and is classified as race, ethnic group, religion, rural-urban status, occupation, income, or general level of living. Cultural pluralism among health care practitioners in hospitals represents a wide awareness of northwestern and central European race and culture; although, the English became the dominant spoken language. The research finds that major differences exist in doctor-patient communication, as a consequence of patients’ ethnic backgrounds. Doctors behave less effectively when interacting with ethnic minority patients relative to those belonging to the dominant group. Research has also suggested that ethnic minority patients are less verbally expressive; they seem to be less assertive during medical encounters. As stated in Schouten and Meeuwesen, the divergent beliefs and linguistic barriers between members of different cultures present health care practitioners with difficulties in terms of providing quality care. For example, results from a number of survey studies indicate that there is more misunderstanding, less compliance and less satisfaction in intercultural medical consultations compared to intra-cultural medical consultations. What is more, healthcare providers often find consultations with ethnic minority patients emotionally demanding and patients’ reasons for visiting unclear (1949, p.117). <span style="color: #000000; display: block; font-family: 'cambria','serif'; font-size: 14px; text-align: justify;">In Schouten and Meeuwesen, Harmsen found that doctors expressed more empathy with ethnic minority patients during pediatric consultations. Sleath et al. suggested that rapport-building, physicians’ responsiveness towards patients’ offers, physicians’ expressions of positivity, and affective verbal behavior reported significantly lower scores in consultations with ethnic minority patients; there was less social talk and rapport building; doctors were rated as less friendly and concerned; and patients’ comments were ignored by their doctors more often. Harmsen further suggested that ethnic minority patients were prescribed medication more often than others. Furthermore, in a Dutch study, it was found that Turkish and Moroccan patients are regarded as one group, despite the fact that there are considerable differences between the two groups (2006,p.22). <span style="font-family: 'Cambria','serif'; font-size: 14px;">Studies concerning health professionals’ perceptions of sexual assault management practices have identified important issues across Western Australia. In terms of their results, out of the 14 issues raised, 92.5 percent indicated that staff are unclear about the procedures for collecting and storing forensic data. Sexual assault is a significant public health issue impacting the community. In Australia, it is estimated that out <span style="font-family: 'Calibri','sans-serif'; font-size: 14px;">of 1.3 million women, 17 percent have experienced an incident of sexual violence at some point (as young as 15 years old), while 60 percent of victims report having experienced more than one incident <span style="color: #000000; font-family: 'Calibri','sans-serif'; font-size: 14px;"> ( <span style="font-family: 'Calibri','sans-serif'; font-size: 14px;">Jancey, Meuleners, & Phillips, 2011,p.248 <span style="color: #000000; font-family: 'Calibri','sans-serif'; font-size: 14px;">). <span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">In more scientifically centered research, sensory experience is culturally informed; in neurophysiology, as well as cognitive and social psychology, the translation of physiological processes into sensory experiences and the subsequent verbal reports are deeply embedded in cultural systems of meaning. Cultural influence and the individual’s personal history of experiences are present from the earliest processes of transducing the physical stimulation of the sense organs into sensations ( Kirmayer,2008,p.319<span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">). <span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">Cultural context influences how perceivers sample information from faces in a manner similar to the influence of situational context. Bearing that in mind, when looking at startled and sneering faces, Western Caucasian perceivers fixate on the eyes, nose, and mouth of a target face, whereas those from an East Asian cultural context fixate primarily on the eyes. Due to the fact that diagnostic features in posed startles and sneers are centered on the mouth area, East Asians’ fixation on the eye region is responsible for their common perception of startled faces as surprise rather than fear, and sneers as anger rather than disgust. The Japanese make more strategic use of the information in faces surrounding the target; they conceptualize emotions as reflecting the relationships between people ( Barrett, Mesquita, & Gendron, 2011, p.287<span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">). <span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">A survey presented at the annual meeting of the American Public Health Association in Washington suggests that physicians share skepticism about the value of transparency; people from diverse backgrounds share convictions regarding its importance. The transparency of physicians’ mistakes may not yet fully appreciate the extent of this public understanding, while in the public eye, it is an indicator of a high quality healthcare standard ( Beer, Guttman, & Brezis, 2005, p.463<span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">). Finally, there is the question of how perception functions sociologi­cally in the healthcare system. Through perception, information initially enters the mind subconsciously; cultural influences at the level of perception <span style="font-family: 'Cambria','serif'; font-size: 14px;">secure <span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">perspectives. Visual perception is a mostly unacknowledged, yet uniquely powerful dimension of the social construction taken for granted as reality ( Friedman, 2011, p.189<span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">).



<span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">Today, we are not only living in an age of globalized information technology, but also in a time of cultural and religious pluralism. This pluralistic society requires a rethinking of the nature of ethical medical practice, and a reexamination of medical education programs to ensure culturally sensitive and ethically responsive practitioners for the future ( Coward, & Hartrick, 2000,p.262<span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">). Ethnic, racial, or cultural differences regarding the end of life are present in health care: Hindus may believe in one God, many gods, or no gods; Muslims might not accept organ donations or autopsies. In Western cultures and religions, the individual is given first consideration, while in many traditional (and some modern) cultures, the well-being of the family is the first priority. For example, a Korean or Japanese family expects to be informed of the patient’s status, and it makes treatment decisions with its interests overriding those of the patient; the oldest male will make decisions for a family member or the husband will make decisions for the wife. Traditionally minded Indians, on the other hand, believe that only same-sex family members should touch the body. Individuals from countries influenced primarily by Islam have traditionally resisted autopsy and organ donations because of the importance of going to the grave with the body intact ( Kemp,2005,p.45<span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">).

<span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">Research has indicated biomedicine’s poor social and cultural interaction with traditional settings. Consequently, in the early 1970s, health care professionals and researchers in the Northern Territory introduced the concept of “two way” medicine, which allowed the management of illness in clinics; patients had the choice of consulting nurses, Aboriginal Health Workers, or Aboriginal healers, and whether they wanted to be prescribed pharmaceuticals or traditional medicine. Devanesen suggests that this approach demonstrates a cultural gap between traditional and Western world views, and that “two way” medicine has come under criticism for favoring biomedicine without incorporating Aboriginal views ( Saethre,2007,p.97<span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">). Individuals’ social involvement in life sharing is being able to take into account the thoughts and feelings of patients. The beliefs that others hold, including whether they share the same opinions, is based on an approaching an issue, expressing a view, or raising a question, which sometimes comes in the form of errant judgment upon which social behavior is predicated. According to psychologists, because perceptions rest on behavioral observation, pluralistic ignorance is actually more (not less) likely when mutual observability is high ( Grant, O'Neil, & Stephens, 2009,p.61<span style="color: #000000; font-family: 'Cambria','serif'; font-size: 14px;">).

**<span style="font-family: 'Cambria','serif';">Artifact Analysis/ Learning Reflection **
The artifact shows the patient or family view of the medical and healthcare system; it also tries to explain the missing connection between patient requirements and needs and the modern authoritarian and technological advancements in medical field. Exposing the reality of the pressing issues faced by minorities in the Australian context might be a sign of relief and a bright future with respect to the culture of perception among health practitioners. Artifacts are the subject’s personal imagery that can represent a mirror and embody the events of reality that some patients cannot articulate—except in a dreamlike way—because of the disadvantages, misconceptions, and misunderstandings of culture and altered perceptions. An awareness of others’ customs and needs creates a sense of empathy, which can actively influence health practitioners (including me) to be culturally safe. Ultimately, culture comes before judgment when dealing with patients’ needs.



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<span style="color: #000000; font-family: 'AdvP41153C','serif'; font-size: 13px;">Here some video that might change your perception about some ethnic minorities and you might think beyond the shape color of their clothes and think culture. Take care some are striking. ===== media type="youtube" key="ldBk4Jo6daM" height="187" width="245"media type="youtube" key="VarqiOM4-Fg" height="185" width="227"media type="youtube" key="7hQEJIaciRM" height="181" width="240"media type="youtube" key="ii0srlfPtQk" height="175" width="232"

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Barrett, L., Mesquita, B., & Gendron, M. (2011). Context in Emotion Perception. //Current Directions In Psychological Science//, //20//(5), 286-290. http://cdp.sagepub.com.ezp01.library.qut.edu.au/content/20/5/286.full.pdf+html=====

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Beer, Z., Guttman, N., & Brezis, M. (2005). Discordant public and professional perceptions on transparency in healthcare. //QJM: Monthly Journal Of The Association Of Physicians//, //98//(6), 462-463. http://qjmed.oxfordjournals.org/content/98/6/462.full.pdf+html=====

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Coward, H., & Hartrick, G. (2000). Perspectives on health and cultural pluralism: ethics in medical education. //Clinical & Investigative Medicine//, //23//(4), 261-265. http://web.ebscohost.com.ezp01.library.qut.edu.au/ehost/pdfviewer/pdfviewer?sid=b35a848f-035c-44ee-ab29-d2de3994ddcf%40sessionmgr113&vid=2&hid=104=====

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Grant, D., O'Neil, K., & Stephens, L. (2009). Pluralistic Ignorance Among Assembled Peers. //Sociological Perspectives//, //52//(1), 59-79. http://proquest.umi.com.ezp01.library.qut.edu.au/pqdlink?Ver=1&Exp=10-30-2016&FMT=7&DID=1666129791&RQT=309=====

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Jancey, J., Meuleners, L., & Phillips, M. (2011). Health professionals’ perceptions of sexual assault management. //Health Education Journal//, //70//(3), 249-259. http://hej.sagepub.com.ezp01.library.qut.edu.au/content/70/3/249.full.pdf+html=====

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Kemp, C. (2005). Cultural issues in palliative care. //Seminars In Oncology Nursing//, //21//(1), 44-52. http://www.nursingconsult.com.ezp01.library.qut.edu.au/nursing/journals/0749-2081/full-text?issn=0749-2081&full_text=html&spid=15441884&article_id=483636=====

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Kirmayer, L. J. (2008). Culture and the Metaphoric Mediation of Pain. //Transcultural Psychiatry//, //45//(2), 318-338. Retrefed from http://tps.sagepub.com.ezp01.library.qut.edu.au/content/45/2/318.full.pdf+html=====

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Kiser, C. (1949). Cultural Pluralism. //The Annals Of The American Academy Of Political And Social Science//, //262//(1), 117-130. <span style="font-family: 'Calibri','sans-serif';">http://ann.sagepub.com.ezp01.library.qut.edu.au/content/262/1/117.full.pdf+html =====

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Saethre, E. J. (2007). Conflicting Traditions, Concurrent Treatment: Medical Pluralism in Remote Aboriginal Australia. //Oceania//, //77//(1), 95-110. http://proquest.umi.com.ezp01.library.qut.edu.au/pqdlink?Ver=1&Exp=10-30-2016&FMT=7&DID=1272625931&RQT=309&cfc=1=====

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Schouten, B. C., & Meeuwesen, L. L. (2006). Cultural differences in medical communication: A review of the literature. //Patient Education And Counseling//, //64//(1-3), 21-34. http://www.sciencedirect.com.ezp01.library.qut.edu.au/science/article/pii/S0738399105003563===== <span style="display: block; height: 1px; left: -40px; overflow: hidden; position: absolute; top: -25px; width: 1px;"> [1]

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<span style="display: block; height: 1px; left: -40px; overflow: hidden; position: absolute; top: -25px; width: 1px;"> [1] Toward a Sociology of Perception: Sight, Sex, and Gender <span style="color: windowtext; display: block; height: 1px; left: -40px; overflow: hidden; position: absolute; top: -25px; width: 1px;">The perception of cultural pluralism in the intellectual eyes of the practitioner: communing and treating pain, death, and sexuality. <span style="color: windowtext; display: block; height: 1px; left: -40px; overflow: hidden; position: absolute; text-align: justify; top: -25px; width: 1px;">The health system has become a major, central point of cultural interaction; it regards the body as one unit and focuses on outcomes. Patients enter a cycle of unexpected and unpleasant knowledge and experiences, which can induce reflection, cultural backlashes, and clashes with self- identity (patients remember their cultural practices and always question the treatments in their minds). This essay will discuss those missed perceptions that cannot rise to the surface; but instead, remain in the patients’ concentred thoughts. Additionally, this essay will show different examples of other cultures and medical experiences, and address the essence of interaction that encompasses pain, death, and sexuality.