Cultural safety in Muslim aged care: Taking the bull by the horns

ABSTRACT

Cultural safety is critical to providing holistic, person-centred care. Where “deep” or core cultural elements are primarily shaped and influenced by religion, it becomes important to recognise and understand the religious values and traditions in planning, designing, and delivering care. Such an approach is significantly important for communities essentially identified by their faith, such as the Muslim community. Muslims living in the West face challenges owing to their minority status and these are increasing in the current geopolitical context. These challenges contribute to individual Muslims and their families feeling vulnerable within an aged-care system that is mostly unfamiliar, and often confusing and frightening to them. This article attempts to make a case for cultural safety in the context of Muslim aged care. It does not offer an answer or a definite solution to the cultural risks Muslims may face in care settings. Rather, the article seeks to explore avenues for creating an environment of cultural safety without delving specifically into culturally safe care practices. It is only possible to offer culturally safe care when the environment in which care is to be delivered is respectful and supportive.

KEYWORDS:

• Aged care
• cultural safety
• culture
• Muslim

Notes

1. For a broader discussion on this, see Williamson and Harrison (2010, pp. 761–69).

2. For more on the discussion of culture continuum, see Brascoupé and Waters (2009, pp. 6–41).

3. For more on this debate, see Brascoupé and Waters (2009, pp. 6–41).

4. Muslims follow a dietary code that categorises all food into halal, meaning permitted or lawful, that is, foods that can be consumed according to Islamic law, and haram, meaning prohibited, that is, food that must not be consumed by Muslims.

5. The Qur’an is the religious text of Muslims containing God’s message revealed in classic Arabic to Prophet Muhammad over 1,400 years ago, in Mecca (Makkah), Saudi Arabia, by Archangel Gabriel (Jibril).

6. Sunnah includes the specific words, habits, practices, and silent approvals of Prophet Muhammad. Muslims refer to Sunnah for guidance and direction on issues of daily lives, which are not directly addressed in the Qur’an.

7. For more, see Ahmad (2017), Chapter VII, “Islamic Culture—What is it?”

8. For a compelling analysis of the interplay between culture and public space, see Young (1990).

9. See Issues Deliberation Australia/America (2007), pp. 4–5.

10. For example, Emblen (1992), Maslow (1964), and Wulff (1996).

11. For further elaboration, see Stith-Williams and Haynes (2007).