Cultural safety is one of the most significant concepts of provider provision. It helps in closing inequality gaps that can disrupt care provision, as well as address accessibility barriers. Unlike the expert-driven applications where the provider asserts authority via active and passive means, cultural safety calls for participation and wholesome relationships. The premise moves away from behavioral and attitudinal changes in the dominant health model to empowering the vulnerable humans to negotiate their care provision, even when such approaches calls for individualized service transport. However, the cultural psyche requires personal, attitudinal, and cognitive skills. The competencies help in enhancing interactional engagements, as communication is the most critical cog of turning in cultural consciousness care needed in resolving poor health care access for patients, aggregates, and populations, as well as addressing inequities.
Intuition and sensitivity are essential elements in cross-cultural communication. The relevance of the concepts is best highlighted by the role of body language and silence in conveying information among aboriginals. Piquemal & Nickels (2005) note that non-verbal communication is a significant setback in healthcare provision, where indigenous groups rarely ask questions to avoid embarrassment. They also use silence when contemplating a question posed as well as a means of communicating with each other. Aboriginals also feel intimated by loud voices, eye contact, closeness, and persistent questioning, an issue that arises from ridiculing traditional practices during the first contact (Srivastava, 2007). The apprehension has culminated to miscommunication in nursing care, where the practitioners’ messages are not always understood. The issue has resulted in a number of health complexities, including inadequate access to conventional medical knowledge and challenges in complying with prescriptions.
Cultural safety is also a fundamental concept in interpreting health-related concerns, where consciousness is significant in building productive relationships. According to Theoharis (2007), one way of promoting appropriateness is giving information about oneself before documenting traditionally oriented communities. The adjustment helps in not only building trust but also demonstrating courtesy and sincerity (Kourkouta & Papathanasiou, 2014). Complying with everyday routines and upholding sensitive perceptions during clinical assessment as well as disease management encourages patients to seek professional help, thus weakening inaccessibility barriers.
Kourkouta, L., & Papathanasiou, I. V. (2014). Communication in nursing practice. Materia socio-medica, 26(1), 65.
Piquemal, N., & Nickels, B. (2005). Cultural Congruence in the Education of and Research With Young Aboriginal Students: Ethical Implications for Classroom Researchers. Alberta Journal of Educational Research, 51(2), 118-134.
Srivastava, R. (2007). Communication is the main tool that healthcare providers use to supply health-care services. Successful communication is a two-way street, and the health-care setting demands considerable communication skills on the part of both the healthcare provider and the client. Complex issues must be mutually understood; subsequent decisions about treatment concern issues of great importance that affect all facets of life and are frequently emotionally charged (McJannett, Butow, Tattersall, & Thompson, 2003). The Healthcare Professional’s Guide to Clinical Cultural Competence, 101.
Theoharis, G. (2007). Social justice educational leaders and resistance: Toward a theory of social justice leadership. Educational administration quarterly, 43(2), 221-258.