Page 163 - S. Ličen, I. Karnjuš, & M. Prosen (Eds.). (2019). Women, migrations and health: Ensuring transcultural healthcare. Koper, University of Primorska Press.
P. 163
Monoligual Health?
could at least prepare them, give them specific information. When we
come to their home, we do not have anything to ‘grip on.’
Inadequate communication is problematic for both health centres and the
hospital employees.
And they are in distress; not only them – we are too. Not only does a
husband translate and filter information, but sometimes older children
are even translating, which is absolutely inappropriate, but this is what
we have. Sometimes they organize themselves, at least those who have
been here for a longer time or those who stay here, they bring along a
neighbour or someone, who has been here for a longer time to be an
interpreter.
In addition to the distress of migrant women and health staff, the issue of
possible (professional) mistakes due to communication problems has been
raised. According to both migrants and health professionals, one of the ways
to improve intercultural communication would be the inclusion of a cultural
mediator at a systemic level, who could be shared by several community
nursing services or could be contacted by a maternity hospital, a gynaecolo-
gist, etc. In their view, the cultural mediator should be a woman with specific
medical knowledge and should be ‘independent’ – not a member of a local
ethnic community.
Intercultural Differences and Intercultural Competencies
The concept of intercultural competencies highlights the importance of taking
into account the linguistic, cultural and religious specifics of migrants who
are being treated within the Slovenian health system. In our case study we
could observe two broad approaches of health professionals: the first could
be called (1) an interculturally aware approach, according to which health pro-
fessionals recognize intercultural differences in the thinking and practices
of migrant women as well as the functioning and significance of traditional
cultural practices. These professionals do not adopt an institutional position
of power in their approach to intercultural differences, and they allow tra-
ditional practices as long as these do not interfere with prevailing medical
doctrine and do not directly harm the woman and/or the child.
They have this cradle [. . .] it looks as if one big tube was cut in half. And
then they wrap newborn babies from the neck to the heels, and they
stay in this cradle for four hours. And when I came to visit for the first
161
could at least prepare them, give them specific information. When we
come to their home, we do not have anything to ‘grip on.’
Inadequate communication is problematic for both health centres and the
hospital employees.
And they are in distress; not only them – we are too. Not only does a
husband translate and filter information, but sometimes older children
are even translating, which is absolutely inappropriate, but this is what
we have. Sometimes they organize themselves, at least those who have
been here for a longer time or those who stay here, they bring along a
neighbour or someone, who has been here for a longer time to be an
interpreter.
In addition to the distress of migrant women and health staff, the issue of
possible (professional) mistakes due to communication problems has been
raised. According to both migrants and health professionals, one of the ways
to improve intercultural communication would be the inclusion of a cultural
mediator at a systemic level, who could be shared by several community
nursing services or could be contacted by a maternity hospital, a gynaecolo-
gist, etc. In their view, the cultural mediator should be a woman with specific
medical knowledge and should be ‘independent’ – not a member of a local
ethnic community.
Intercultural Differences and Intercultural Competencies
The concept of intercultural competencies highlights the importance of taking
into account the linguistic, cultural and religious specifics of migrants who
are being treated within the Slovenian health system. In our case study we
could observe two broad approaches of health professionals: the first could
be called (1) an interculturally aware approach, according to which health pro-
fessionals recognize intercultural differences in the thinking and practices
of migrant women as well as the functioning and significance of traditional
cultural practices. These professionals do not adopt an institutional position
of power in their approach to intercultural differences, and they allow tra-
ditional practices as long as these do not interfere with prevailing medical
doctrine and do not directly harm the woman and/or the child.
They have this cradle [. . .] it looks as if one big tube was cut in half. And
then they wrap newborn babies from the neck to the heels, and they
stay in this cradle for four hours. And when I came to visit for the first
161
