The Impact of Low German Speaking Mennonite History and Culture on Health and Health Care

The Impact of Low German Speaking Mennonite History and Culture on Health and Health Care [PDF

Peggy Snyder MN, NP PHC

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The stories of migration for Low German speaking Mennonite people hold many commonalities with all people who find themselves uprooted from their homelands. However, religious beliefs, cultural values and migration history create a unique experience for this group. Understanding these characteristics may be important for health care providers and social service workers who seek to provide support across ideological and cultural divides.

Who are the Low German Speaking Mennonites?

Low German speaking Mennonites (LGSM) comprise of a small subsection of a larger group of Mennonites who belong to the Anabaptist faith tradition emerging from the Reformation in the 1500’s. LGSM practices flow from their interpretation of scriptural beliefs, include a strong emphasis on community and an acceptance of a patriarchal authority structure. The group is primarily agrarian, originally of Dutch, Swiss and German descent who experienced numerous migrations throughout their 400 year history. (Epp, 1976; Dyck, 1993).

The most recent migrations during the 20th and 21st centuries found them moving from Russia to the prairie provinces of Canada, to Mexico and South America and finally returning to Canada. (Old Colony Mennonite Support, 2011), (Lowen, 2008)

Much of the community life is instructed by church leaders. Insistence on separation from the dominant culture and language limits opportunity for improving their financial welfare. Children are educated primarily by rote learning using the Bible, hymnbooks and religious texts in high German, and they leave school at ages 12-13 with serious gaps in both numeracy and literacy. In the mid 1920’s, following a reversal of government policy permitting children to be educated in parochial schools, many Low German Speaking Mennonites from Manitoba migrated to colonies in Mexico (Bowen, 2010; Old Colony Mennonite Support, 2011). Unfortunately drought and limited land for growing families eventually led to failure of the agrarian lifestyle leading to migration back to Canada in recent years.

Health Care Beliefs and Practices

Poverty and lack of education are arguably the most significant determinants of health for this population. It may also be important to consider the influence of intergenerational trauma as it relates to the tragic history of violence experienced in Russia and multiple migrations uprooting families and communities. Intergenerational trauma results in decline in family and social relationships, substance abuse, depression, anxiety, low self-esteem and difficulty expressing emotions. (Bombay, Matheson and Anisman, 2009; Hirsch, 2008)

Although families struggle in Canada, they report their life is much easier than in Mexico. Some families may be migrant workers following agricultural seasons. Others will settle in one place for varying periods of time. All will work long hours for low wages and no benefits usually in agriculture or farm gate manufacturing industries. Those who have citizenship or legal status have health cards but some wait for years to get residency permits.

Reproductive health remains a taboo topic for young women. It is common for women to know little of biological functions like menstruation, conception, and family planning. Children are a gift from God and preventing a pregnancy is considered a sin (Klug, Babcock and Hill, 2009; Klug and Fan, 2011).

A woman, with a history of several miscarriages and four pre-term pregnancies requiring several months of bed rest, feels compelled to discuss any recommendations for permanent contraception with her pastor.

Consanguinity within this closed community is common and children born with genetic anomalies may be seen as testing of spiritual strength

A couple with two developmentally delayed children declines community supports believing that their children are a gift from God and it is their responsibility to care for them.

Preventive health care is a remote concept for people who struggle to access care when they are ill. Childhood immunization, although valued by some, are viewed with suspicion by others. Myths of adverse events are prevalent requiring health care workers to carefully unpack these beliefs. Preventive strategies for cancer screening and chronic illness screening are declined. A reason for this may be that taking time from work for activities that provide no visible benefit means a tangible loss of income. (Treaster et al. 2006).

Chronic disease management of diabetes, hypertension, heart disease etc. becomes challenging for transient individuals. Poverty contributes to poor compliance with medication regimes, transportation issues and family responsibilities pose barriers to regular monitoring. Myths and misunderstanding about physiology contribute to a blasé attitude of managing chronic illness and acceptance of risky alternative practices.

A middle aged patient with uncontrolled diabetes transitions between Mexico and Canada, each time returning to Canada with life threatening elevated blood glucose. Finding financial resources to support treatment is complicated. Failing vision and decreased renal function is viewed as just a part of her lot in life.

Mental health concerns are prevalent with both men and women experiencing depression and anxiety. Alcohol and substance abuse contribute to family dysfunction. Women are particularly vulnerable to depression in this patriarchal society that places them at risk of spousal abuse and other forms of external control.

Some families become involved in trafficking drugs from Mexico to improve their financial situation. Many families are impacted by the violence currently experienced in Mexico. Stories of family members kidnapped or killed by drug cartels are becoming tragically familiar.

Approaches to Working with the Community

Poverty coupled with illiteracy are the greatest barriers to healthcare for LGSMs. Providers must be comfortable in asking if the treatments they prescribe are affordable. Taking time to provide clear verbal instructions around any kind of health teaching is important for this oral society.

Social coherence created through group sessions on topics such as healthy babies and women’s health provide opportunities for community support and debunking myths in an atmosphere of collective learning. One community has developed a collaborative effort among schools, social services and health care workers to improve literacy and numeracy with an end goal of reducing poverty and achieving improved health.

In spite of difficult stories there are numerous examples of strong resilient families. Many in Canada are working hard to rebuild cohesive communities and there is great hope for the next generation to have a better life.

 

References

Bombay, A., K Matheson, and H. Anisman. November 2009. “Intergenerational Trauma. Convergence of Multiple Processing Among First Nations People in Canada.” Journal de la Sante.

Bowen, D.S. October 2010. “Resistance,Acquiescence and Accommodation: the Establishment of Public Schools in and Old Colony Mennonite Community in Canada.” Mennonite Quarterly Review. Accessed 03 15, 2015. http://www.academia.edu/11940961/Resistance_Acquiescence_and_Accommodation_The_Establishment_of_Public_Schools_in_a_Conservative_Old_Colony_Community.

Dyck, C.J. 1993. Introduction to Mennonite History . 3rd. Waterloo ON: Herald Press.

Epp, F.H. 1976. Mennonite Exodus: The Rescue and Resettlement of the Russian Mennonites Since the Communist Revolution. Altona, Manitoba: D.W Friesen &Sons Ltd.

Hirsch, M. 2008. “The Generation of Post Memory.” Poetics Today 20 (1). Accessed March 15, 2915. http://facweb.northseattle.edu/cscheuer/Winter%202012/Engl%20102%20Culture/Readings/Hirsch%20Postmemory.pdf.

Klug, J.C, and HY Fan. 2011. “Suffering: Is the Concept Significant among Low German Speaking Mennonites:.” Journal of Mennonite studies. Accessed January 12, 2015. http://connection.ebscohost.com/c/articles/63578433/suffering-concept-significant-among-low-german-speaking-mennonites.

Klug, J.C, M Babcock, and S Hill. 2009. “Being a Woman: Perspectives of Low German-Speaking Mennonite Women.” Health Care Women International 30 (4): 324-338. Accessed February 22, 2015. www.ncbi.nlm.nih.gov/pubmed/19255886.

Lowen, Royder. 2008. “To the Ends of the Earth: An Introduction to the Conservative Low German Mennonite in the Americas.” Mennonite Quarterly Review 427-440.

Old Colony Mennonite Support. 2011. Called to Mexico: Bringing hope and literacy to the Old Colony Mennonites. Nappanee, IN: Carlisle Printing. Accessed 03 15, 2015. http://www.academia.edu/11940961/Resistance_Acquiescence_and_Accommodation_The_Establishment_of_Public_Schools_in_a_Conservative_Old_Colony_Community.

Treaster, S, S.R Hawley, A.M Paschal, C.S Molgaard, and T St. Romain. 2006. “Addressing Health Disparities in Highly Specialized Minority Populations: Case Study of Mexican Mennonite Farmworkers.” Journal of Community Health 31 (2). http://www.ncbi.nlm.nih.gov/pubmed/16737172.

Professor Creates Thriving Classrooms with Student-Focused Teaching Practices

Dr. Kelly Anthony, a professor in the School of Public Health and Health Systems, admits that when she first started teaching, she was concerned about her teaching style because it wasn’t what she saw from her contemporaries. She thought her focus on encouraging students to be good citizens of the university and wider community meant that she wasn’t as rigorous as her colleagues. However many years later, with rave reviews from former students and teaching awards under her belt, Dr. Anthony’s methods are clearly resonating.

“So many of us care about our students and we want to find ways to lighten their burden and be there for  them,” she says. “I always encourage students to reach out when they need to, or when they just need a trusted adult to listen.  Her style is more than lending an ear though. Dr. Anthony goes out of her way to minimize the traditional power-differential between professor and student and let her students know they’re all on the same team. “I ask students ‘What makes this a strong and safe place for you?’”, she tells us, and then she figures out what her students need to have that experience in her class room. “If you want students to take risks, you first need a safe environment. I want to support them in taking intellectual risks and consider it part of their mark,” she elaborates.

She takes student conversations in class and tries to find ways to make immediate and active connections. For example, a recent student discussion about a mental health awareness day, led Dr. Anthony to wonder how she could continue the positivity beyond that one day. “I announced to the class that on Monday I would be at the classroom 20 minutes before to welcome students with a hug, high-five, smile, eye contact, whatever they chose. That day I ‘high-fived’ or hugged 195 students to my class and I could see an immediate positive impact of students coming in with smiles on their faces.”

Dr. Anthony’s approach is not just focused on student ‘s classroom experience, “I encourage students to realize we’re all part of a bigger community.” This means working to expand the way that students view the world, which Dr. Anthony considers to be essential for being an effective and compassionate human being. As part of their learning, Dr. Anthony takes their students out of the classroom and into the community to engage with both professionals and those with lived-experiences of/with the social determinants discussed in class.

“I challenge them in their privilege and security as students and immerse them in parts of our community where people  are much further from opportunities,” Dr. Anthony tell us. She encourages them to practice humility, gratitude, and to find ways to actively contribute to the community. She firmly believes that her students will find much richer lives and careers if they actively engage with their community.

Dr. Anthony is hopeful because she’s starting to find more and more like-minded people on campus. “As more of us see students as active partners in the learning process, with their own agency, choice, and control over the world, the better off we all are.”

Dr. Anthony’s story is one of many University of Waterloo community members who are finding new and interesting ways to foster wellness on campus. To learn more about how you can be involved in initiatives that aim to increase wellness in our community or read other inspiring stories, visit the Healthy Waterloo Collaborative website.

 

Mental Health Care, Not Jail Time

Mental Health Care, Not Jail Time – Madeleine Cole

Madeleine Cole is a family doctor who lives and works in Iqaluit, Nunavut. Despite growing up in downtown Toronto, she is the anomaly that has found professional and personal happiness in a small northern community. She has a longstanding commitment to sexual health and reproductive rights and remains passionate about improving the health of Inuit and being an ally to all Indigenous people. Health Ethics is another professional interest and she led the creation of a hospital-based ethics committee. If she is not at the hospital, she is likely playing on the tundra with her partner Kirt and her kids Noah, Jayko and Naja Jane.

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Let me share with you, two stories from Nunavut that keep me up at night; both non-fiction, cruel and true. I will tell you of the last hours of Solomon Uyarasuk, a young man in Iglulik and also of a friend of mine whose name, unlike Solomon’s, is not in the public domain. Both stories are sad and demonstrate how the health care and justice system often fail indigenous patients with mental illness.

We, who work in the health field, recognize that a person’s health is the product of a myriad of determinants, distant and proximal, biological, environmental, and systemic. Some are easy to see and others are opaque. Our life experiences and adverse childhood events, such as witnessing violence, suffering sexual abuse, or being the victim of bullying and racism, can lead the most resilient down a path of ill health.

Iglulik is a beautiful island hamlet of approximately 1500 Inuit, and perhaps a hundred long and short term non-Inuit residents, and is celebrated as a community at the centre of Arctic creativity in the arts. However, like any community recovering from a century of rapid societal change (newly sedentary lives, families pulled apart by residential school and tuberculosis care, and colonialism past and present), there is trauma.

As a young man, Solomon Uyarasuk was active in film and music and performed in the world renowned Artcirq circus. By his early twenties he was not a happy man. According to the inquiry, which investigated his death, Solomon had been taken into police custody for a noise disturbance. While initially co-operative, it was reported in Nunatsiaq News during the 2014 coroner’s inquest that when taken into the RCMP truck, he thrashed and kicked while screaming: “Please don’t beat me… Please don’t smash my head in. I’ve been beaten before by police… No one did anything because you’re the police” (Rohner 2014). He arrived at the jail cell with blood on his face and there he was left alone, naked but for his belt, while the RCMP officer went to get a nurse. And then he was dead.

Young Inuit men have the highest suicide rate in the world, at a mind boggling rate of nearly 40 times the Canadian rate (Eggertson 2013) and Solomon was left alone with his belt. Was his death a fairly predictable outcome that could have been avoided by not leaving someone in crisis alone with the tool to kill himself? Despite inquiry after inquiry into the deaths of Indigenous people in custody, many of which have stated that hanging points should not exist in cells, he was left alone with a belt and a hanging point.

I have to believe, and I do believe, that police services have moved on from Neil Stonechild but sometimes it is hard. Neil was a First Nations teenager who in 1990 died a horrible intoxicated hypothermic death on the outskirts of Saskatoon within hours of having been in the custody of the police; an inquiry in 2003 found that at the time of his death the police investigation (which was concluded within a week of his being found) was “superficial and totally inadequate” (Wright 2004, 212) to determine what the circumstances were surrounding Neil Stonechild’s death.

Sociologist and social justice educator Sherene Razack has asked a difficult and useful question, “How can inquests perform an anatomy of colonialism, rather than a dissection of the sick Indigenous body? What would it mean to dissect indifference instead of its object?” (2011).

There are also parallels between the well-publicized death in 2014 of Michael Brown, an unarmed black man shot dead by police in Missouri, and the exit of Solomon Uyarasuk, an Inuk man, dying in RCMP custody in Iglulik two years earlier: one a death by commission, the other by omission. Nobody should be dying like this. Where is our Canadian demand for change to parallel that which boiled up after the race based killing in Missouri?

Let me keep your mind in the Arctic, and take you now to Iqaluit, Nunavut’s capital and my home, where one day last year, one of my iqqanaijaqatiit, my co-worker, exuded an aura of strain and sadness. I reached out to ask how she was doing. She shared her story with me and permitted me to share it with you. My friend, the sole earner for her family, was living with intimate partner violence – a frequent scenario that I have come across during my practice in Nunavut. I do not know what other traumas she has lived through. She became suicidal. In that moment, in desperation, looking for release from the pain of the life they were living, she voiced to her partner that she wanted to kill herself and perhaps her children too. RCMP officers were called to intervene – and their intervention focused singularly on her voicing of homicidal thoughts and protecting her children from perceived harm. She was put in jail for 42 days and had her children apprehended. Full of regret from the outset, she completed her incarceration, met all the conditions placed upon her by the court system, and after three (brutal) months was reunited with her children. When she told me this story, it shocked me to my core that a suicidal woman would be jailed.

In these stories, both very real human experiences, people in crisis who were sad and suicidal and likely very angry, too, ended up in RCMP custody without involvement of mental health care personnel. In Nunavut, nearly half of adults report having thought seriously about suicide at some point in their lives (Galloway and Saudny 2012, 8). I am a family doctor in the Arctic where the judicial system, and ‘cells’ seem to be the de facto mental health system for many and it makes me angry. There is no resident psychiatrist in all of Nunavut, nor is there a residential addictions treatment centre.

To state the obvious, much upstream, as well as downstream, work needs to be done in Nunavut and other Indigenous communities to decrease the mental health burden carried by First Nations, Inuit and Metis people in Canada. Communities with greater health needs require more resources: that’s what equity based care is all about. Indigenous Canadians make up nearly a quarter of the prison population despite making up only 4 percent of the general population, according to a 2013 Corrections Canada report, and often this is due to a lack of mental health services (CTVNews.ca Staff 2013). As the WHO has pointed out, globally, prisons are bad for mental health and are sometimes used as dumping grounds for people with mental disorders (World Health Organization n.d.).

As well as the need for more mental health resources, the people in health care and justice need to reflect the populations they serve – they need to be the populations they serve, they need to care more about the people they serve. We need more Indigenous physicians, nurses, jurists, judges, lawyers, social workers and police and RCMP. And for non-Indigenous caregivers and justice workers, myself included, cultural safety is a long and challenging journey.

The stories of Solomon and of my colleague are two of many that have unfolded in Nunavut and their experiences, and those of many other Indigenous Canadians are a call for significant system change. Poverty combined with a very specific colonial history provide fertile breeding grounds for mental illness and also for crime: high unemployment, lack of educational opportunities, substandard housing, inadequate health care and recreation facilities and in many cases families whose generations are recovering from the deep mental anguish of residential school and other state led traumas. These will not get better with an apology and short term programming and all of us need to advocate vociferously for change.

References

CTVNews.ca Staff. 2013. “Report to show Aboriginal prison population has risen to 23 per cent.” CTV News, March 7. http://www.ctvnews.ca/canada/report-to-show-aboriginal-prison-population-has-risen-to-23-per-cent-1.1184973

Eggertson, Laura. 2013. “Risk of suicide 40 times higher for Inuit boys.” CMAJ 185(15). doi:10.1503/cmaj.109-4594

Galloway, Tracy and Helga Saudny. 2012. “Inuit Health Survey 2007-2008: Nunavut-Community and Personal Wellness.” http://www.inuitknowledge.ca/sites/naasautit/files/attachments/2008CommunityPersonal. Wellness-nunavut.pdf

Razack, Sherene. 2011. “Timely Deaths: Medicalizing the Deaths of Aboriginal People in Police Custody.” Law, Culture and the Humanities 9(2):352374. doi:10.1177/1743872111407022

Rohner, Thomas. 2014. “Ottawa police investigator testifies on day one of Nunavut inquest: Scene at Solomon Uyarasuk’s death in custody not secured for six hours.” Nunatsiaq Online, November 25. http://www.nunatsiaqonline.ca/stories/article/65674external_investigator_testifies_on_day_one_of_nunavut_coroners_inquest/

World Health Organization. n.d. “Information Sheet: Mental Health and Prisons.” http://www.who.int/mental_health/policy/mh_in_prison.pdf

Wright, David H. 2004. “Report of the Commission of Inquiry Into Matters Relating to the Death of Neil Stonechild”. http://www.justice.gov.sk.ca/stonechild/finalreport/Stonechild.pdf

 

Sara is Not Her Real Name

Bhooma Bhayana – Sara is Not Her Real Name. [PDF]

Sara is not her real name. She came to see me many years ago on the referral of her best friend who is a long time patient. Sara was then pregnant with her fourth child. She was born in that romantic land between the North Western Frontier of Pakistan and Afghanistan, a land of rugged terrain and rugged machismo. Sara had spent time in a refugee camp of sorts in Peshawar before applying for refugee status in Canada. She and her family cherished the opportunity to transition from being stateless to becoming Canadian.

adult-alone-anxious-568027.jpgSara’s English was limited and her friend thought that my pidgin second generation Hindi and her mix of Pashto Urdu might make for some passable communication.

Sara had been in Canada for four years before I met her. We met several times to do the perfunctory prenatal care regimen. Every visit, her eyes would be downcast, her voice a barely audible whisper. I attributed this to cultural norms and deference to the authority of a physician. It is said that when women speak of the high price of rice, they are really speaking of the ingratitude of children and the indifference of their husbands. Our pre and post appointment banter moved on to talk of South Asian fashion and food. By the fifth visit, she began to meet my gaze and speak of her home life. Her marriage was arranged when she was 13 and she accepted it as a norm. There had been some physical abuse in Afghanistan but it escalated when her family arrived in Canada. Her husband’s own isolation, his inability to find work and overall sense of disempowerment contributed to his pervasive anger. She was the most accessible target.

By the tenth visit, we broached the idea of leaving the relationship. It is difficult for any woman to leave an abusive situation. However, for a woman new to the country and facing the possibility of deportation, safety planning seemed almost insurmountable. Her separation would also have implications for the honour of her parents and brothers “back home” in that rugged land of machismo. And so, Sara remained in that relationship. Emergency room reports would trickle into my office about a fall here, a bumping into a wall there. Sara liked to think that the children were unaware of the abuse. Yet, she saw in the way they hit one another in play that they were aware of everything. Finally, a kind imam gave her permission to leave and his sanctioning of the separation saved the family honour.

I am reminded of Miranda Davies’ book, Third World- second sex (1983). The Saras in my practice need another book for them entitled, Third World, Second Sex- Displaced. I could have related stories from my practice of young women who went for a summer vacation with their families to North Africa and returned circumcised or the stories of women who have been threatened by honour killings by enraged brothers and fathers. Sara’s story is not ghoulish or sensational. It is not unlike the stories of many women facing domestic violence in my practice who are not immigrants or refugees. The context and forces at play are different and the approach must, therefore, differ as well.

Kofi Annan has called violence against women the most pervasive, yet least recognized, human rights abuse in the world. A study of Canadian women exposed to Intimate Partner Violence (IPV) looked at national population based data on 6859 women who reported physical and sexual violence in their relationships. Both Canadian born and immigrant women reported similar consequences of IPV but immigrant women were more likely to mistrust neighbors, friends and authorities. They were more likely to report isolation based on language barriers and discrimination (Du Mont and Forte 2012).

Sara faces disparate health outcomes in many other arenas as well. Immigrant and refugee women are less likely to be screened for certain cancers including breast, colon and cervical cancer. They are also less likely to be screened for chronic diseases such as hyperlipidemia and diabetes. If they are diagnosed with breast cancer, they are less likely to be offered immediate breast reconstruction. The literature points to many inequitable health outcomes for Sara (Borkhoff 2013; Kliewer 2005; Torres 2013)

Perceiving greater barriers in accessing contraceptive choices, Sara is less likely to use hormonal contraceptive options (Torres 2013).

Perinatal outcomes in the developing world are poor. Sadly, the literature points to disparate perinatal outcomes for women who are refugees and immigrants from resource poor countries in the developed world. A 2015 study found that all cause maternal morbidity is higher in immigrant women from sub Saharan Africa in Canada and Australia (Urquia 2015). In particular, pre-eclampsia and uterine rupture were higher in this group. A systematic review in the Journal of Pregnancy and Childbirth in 2014 found that although women who are Canadian born and immigrant women had similar expectations for their childbirth, immigrant women were more likely to have these expectations unmet. The greatest reason cited for this gap were difficulty in communication and lack of familiarity with the health care system (Small 2014). Sara’s experiences with childbirth would have felt cold and alienating, without the support of extended family and without the ability to communicate both to fulfill her needs and to learn and master the vast body of knowledge needed to feel mastery and empowerment as a parent.

It is evident that we need to seek novel approaches to lessen disparate outcomes. The use of cultural brokers in health care settings is imperative. The availability of cultural brokers in delivery rooms and shelters and as part of cancer screening initiatives is also imperative. Our community in London, Ontario has a program called the “Women of the World” where women receive training to facilitate groups in their own language. The agenda of the support groups might vary from the most base settlement issue to legal counsel around abuse or to learning to advocate for one’s own health (Torres 2013).

Sara is not her real name but her story is very real and all too common. She is resilient and she deserves to be empowered. She deserves equitable care.

References

Borkhoff, Cornelia, Refik Saskin, Linda Rabeneck, Nancy Baxter, Ying Liu, Jill Tinmouth, and Lawrence Pascat. 2013. “Disparities in receipt of screening test for cancer, diabetes and high cholesterol in Ontario, Canada: a population-based study using area-based methods.” Can J Public Health 104(4):e284-90. http://www.ncbi.nlm.nih.gov/pubmed/24044467

Crawford, Joanne, Angela Frisina, Tricia Hack, and Faye Parascandalo. 2015. “A Peer Health Educator Program for Breast Cancer Screening Promotion: Arabic, Chinese, South Asian and Vietnamese Immigrant Women’s Perspectives.” Nursing Research and Practice. doi:10.1155/2015/947245.

Davies, Miranda. 1983. Third World- – second sex : women’s struggles and national liberation : Third World women speak out. London : Zed Books.

Du Mont, J. and T. Forte. 2012. “An exploratory study on the consequences and contextual factors of intimate partner violence among immigrant and Canadian-born women.” BMJ Open 2(6). doi:10.1136/bjopen-2012-001728.

Kliewer, Erich, and Ken Smith. 1995. “Breast cancer mortality among immigrants in Australia and Canada.” J Natl Cancer Inst 87(15):1154-61. http://www.ncbi.nlm.nih.gov/pubmed/7674320

Peer, Miki, Claudio Soares, Robert Levitan, David Streiner, and Meir Steiner. 2013. “Antenataldepression in a multi-ethnic, community sample of Canadian immigrants: Psychosocial correlates and hypothalamic-pituitary-adrenal axis function.” Can J Psychiatry 58(10):579-87. http://www.ncbi.nlm.nih.gov/pubmed/24165105

Small, Rhonda, Carolyn Roth, Manjri Raval, Touran Shafiei, Dineke Korfker, Maureen Heaman, Christine McCourt, and Anita Gagnon. 2014. “Immigrant and non-immigrant women’s experiences of maternity care: a systematic and comparative review of studies in five countries.” BMC Pregnancy Childbirth 14:152 doi:10.1186/1471-2393-14-152.

Torres, Sara, Denise Spitzer, Ronald Labonte, Carol Amaratunga, and Caroline Andrew. 2013. “Community health workers in Canada: Innovative approaches to health promotion outreach and community development among immigrant and refugee populations.” J Ambul Care Manage 36(4):305-18. doi:10.1097/JAC.0b013e3182a5480f.

Urquia, Marcelo, Richard Glazier, Laust Mortensen, Anne-Marie Nybo-Andersen, Rhonda Small, Mary-Ann Davey, Mattias Rööst, and Birgitta Essén. 2015. “Severe maternal morbidity associated with maternal birthplace in three high-immigration settings.” European Journal of Public Health 25(4):620-625. DOI:http://dx.doi.org/10.1093/eurpub/cku230

Zhong, Toni, Kimberly Fernandes, Refik Saskin, Rinku Sutradhar, Jennica Platt, Brett Beber, Christine Novak, David McCready, Stefan Hofer, Jonathan Irish, and Nancy Baxter. 2014. “Barriers to immediate breast reconstruction in the Canadian universal health care system.” J Clin Oncol 32(20):2133-41. doi:10.1200/JCO.2013.53.0774.

 

Flashes of Light in the Darkness: Rewards and Challenges of Rural Medicine

Gretchen Roedde – Flashes of Light in the Darkness: Rewards and Challenges of Rural Medicine. [PDF]

Dr. Gretchen Roedde is a family doctor in Northern Ontario.

goran-vucicevic-180638-unsplash.jpg

 LEARNING OBJECTIVES

After reading this piece, you should be able to:

  1. Discuss the challenges to health delivery in an underserved area including geography, transport, weather, and lack of professional health care workers.
  2. Outline some examples of how an underserved area can achieve improved health outcomes in spite of systemic constraints (e.g. wait times in the emergency department to see a physician or to be admitted; outpatient diabetes management; cancer screening; in-patient infection rates)
  3. List some examples of determinants of health identified in this chapter. (poverty, substandard housing, education levels, social supports, harsh weather, transportation availability, exposure to trauma, dealing with discriminatory social norms etc.)
  4. Discuss some factors that enhance resilience in an underserved area.
  5. Discuss how vulnerability to unemployment can allow injured workers to not seek redress and services to which they should be entitled.
  6. Review the importance of inter-agency co-operation in achieving improved health outcomes in an underserved area.

I live and work in a ‘Rural and Small Town’ in Timiskaming District in northern Ontario. The district’s public health unit serves 35,000 people over fourteen thousand square kilometres and there are three small hospitals, ours (Temiskaming Hospital, six hours north of Toronto) is the most southern in the district and the only one providing obstetrical/maternity services.

Sudbury, which provides specialized care (cardiology, cancer care, neurosurgery etc.), is three hours away and the nearest obstetrician almost two hours away in North Bay. We do not have enough nurses to provide a service like dialysis in our local hospital three times a week to everyone who needs it. A patient here may need to have one treatment three hours away in Sudbury, another an hour north in Kirkland Lake, and only one treatment per week in Temiskaming Hospital [1]. The roads to the next level of care are frequently closed for hours at a time because of weather and accidents. If the road is not open, it means negotiating with the police that you need to drive on the closed highway at your own risk, to get to a dialysis treatment out of town or you will die of kidney failure.

And yet our hospital scores as well as the rest of Ontario for wait times to see a physician in the Emerg, and it is far better than the rest of the province in terms of wait times to be admitted from the Emergency Dept. The rates of in-hospital infection are about one quarter of the rate in the province as a whole, appropriateness and effectiveness in terms of readmissions to hospital are on par with the rest of the province and it is only low risk Caesarean sections that are higher, in part because we have no obstetrician (Canadian Institute for Health Information 2015).

A physician-dependent model of health care leadership would be more challenged by the fact that small northern Ontario communities such as ours have lower health worker to population ratios than urban areas, including fewer family doctors and only occasional access to specialists (Pong, DesMeules, Heng et al 2011). In 2005 over 20% of the Canadian population and less than 10% of family doctors lived in communities of 10,000 or less in the country (National Rural Health Strategy Society of Rural Physicians of Canada https://www.srpc.ca/PDF/nrhsB.pdf). About 6% of our population are Indigenous. One third of the population speaks both French and English. The level of education is lower than the rest of Ontario (one quarter of the population does not have high school compared to 13% for Ontario as a whole). (Timiskaming Health Unit 2012). There are very few professionals – engineers, doctors, lawyers, teachers, nurses. Most people are seasonal workers or live on social assistance. Some have jobs several hours away by car or plane, where they might work two weeks and two weeks home. Since these jobs are prized, many workers will allow the company to choose not to file Workers Compensation claims when they are injured, believing the Company’s promise that they will be looked after. They, and I, get pretty upset when they are fired because with the damaged leg or missing finger from the crush injury, they are no longer valuable. This also means higher rates of chronic pain, PTSD and opiate use. In Ontario less than 1.5% of the population are on both chronic high dose opiates and benzodiazepines, in my practice it is double that. 14.5% of my patients have had short term courses of opiates, the provincial average is 7.3%. (Primary Care Report, Health Quality Ontario, 2017, Latchford Medical Clinic).

My patients tend to be poorer than the rest of Ontario and have more depression. In the same report, 55% of my patients are in the poorest income quintile, compared to 18% in the province. 25% of my patients have mental health problems compared to less than 20% of Ontarians.

Mental health is stigmatized but there is a stronger sense of community and this adds resilience (CIHI 2006; Kirby and LeBreton 2002). No one is homeless here. The extended family absorbs those who lost their job, or marriage, or mind. I have many patients who are raising their grandchildren (with autism, or fetal alcohol syndrome, or whose parents are busy either looking for work, or drugs, in another city.)

There may be: not enough doctors, too much disease, too low income, too much smoking, too poor housing – (Kulig and Williams 2012) – so we could focus on adversity or deficits; but I believe it is more important to celebrate the opportunities and glimmers of light presented by living on the margins. Because again even in this rural practice, the Ontario statistics show better than average management of diabetes, cancer screening (pap tests, mammograms and colorectal cancer), follow up from emergency room visits, less emergency room visits for non-urgent cases, and lower rates of readmission to hospital than the provincial averages. This can be achieved with close communication between home care providers, emergency physicians, general practitioners, and their office managers.

Flashes of light in the darkness – Culturally sensitive improvisation

The power had been out for twelve hours. Over ten thousand people affected. In my house the Amish couple who were labouring were cheerful, they were used to no electricity, had brought their own headlamp. The obstetric (OB) nurse who was the second birth attendant told us how eerie it was, driving through the darkened towns after sunset and her day shift at the hospital to my home, while great flashes of sheet lightning illuminated Lake Temiskaming which borders our town. She remembered holding a flashlight for a night delivery at the hospital another time we had a power failure. I laughed as I held a solar light from my garden and the midwife checked the strong fetal heart and mom’s vitals at 2AM while the labouring woman (in her late thirties, in her sixth pregnancy) had now reached 5 centimetres dilatation. We had three other solar lights, two camping lanterns and two headlamps, otherwise it was very dark on my second floor where we had a birthing room, beds for the labouring couple, midwife, and two OB nurses in alternating shifts. After thirty-three hours in my home, we carefully explained about the need for intravenous antibiotics as it had been over twenty hours since the artificial rupturing of the membranes in the birthing room. The couple agreed to go to hospital where they would be charged $1200 per day or any period up to twenty-four hours for mom and baby, including medications such as the antibiotics and oxytocin to augment the stalled labour, and deliver a healthy baby.

The midwives in Temiskaming Hospital had responded to the wishes of their Amish patients for home births by creating a ‘maternity waiting home/birthing centre’ at my house ten minutes from the hospital, instead of an hour and a half away in the Amish community with no electricity. The Amish believe in ‘self-pay’ and do not accept government subsidized health care financed from taxes. They will access salaried midwives. The larger Amish community helps offset costs of individual’s medical bills. This still means that decisions about which services to purchase such as ultrasounds, Group B Strep swabs, blood work, and hospital births are carefully made and most of the patients we see have not had these done. The decision to transfer to hospital is made by the Amish patients after their health professionals have explained the risks so that an informed choice can be made. Amish women do not believe in contraception and many women have a ninth or tenth delivery. (Adams and Leverland, 1986).

 

Pete – Who leads the health-care team?

It was the home oxygen provider, Suzanne who first came to my office in Latchford, just south of Cobalt, to ask what we were going to do about Pete’s house. Shack really. “Have you been there? I don’t think we can get home oxygen in, not when there are so many fire hazards.”

I lined up Meals on Wheels for him when he appeared chronically malnourished. Of course, he did have Crohn’s. And COPD. And chronic pain. And lots of meds I just kept renewing and when he would come in, I kept some Boost samples for him. And then he fell. Since he could not get up to answer the door, the Meals on Wheels could not be delivered. He lay there with broken ribs on the floor for a couple of days. A neighbour called to say he was in a bad way. Hadn’t eaten. Bad pain in his ribs. I told the neighbour to get him to hospital, faxed the requisitions to get an Xray, recheck his oxygen to make sure he still qualified for home oxygen. And then I visited him at home for the first time.

Turns out Meals on Wheels, like Home Care, has rules about how clean the house must be. His cat and his dog defecated freely. And Pete also wore diapers for his incontinence. He had not bathed in many months. And now I saw the fire hazards as well, empty boxes, his smoking which was not confined far enough away from where the oxygen would be, the woodstove his only source of heat. We have cold winters here. 40 degrees below zero. He mentioned he had a daughter, “She is one of your patients. Haven’t talked to her for a long while.”

I gave the daughter a call. She said she had given up. It was his drinking. Her hopes that kept being broken. I asked if she could please call him again? She did. So when his woodstove went out, in the middle of the night, and his feet froze to the floor, he called her back. And she organized the ambulance which came, and he was admitted to our local hospital with frostbite. He was one of my four patients who developed frostbite that winter. One Indigenous man, from over on the other side of the Quebec border. The rest Caucasian, northern Ontario residents in my practice. Winters just too cold, houses just too bad.

He signed himself out from the first admission. I knew that if Meals on Wheels could not enter his house, there was little chance of Home Care for the dressing changes on his feet. So when he called the office to say I needed to see him at home, he was doing poorly, I went with Julianne, my medical student. She had been a nurse before she started training as a doctor. She was not the first medical student I had brought to his home. He at first refused to go back to hospital. Julianne was distressed. “Dr. Roedde, he has to go back to hospital. He needs care!”

Julianne knew the nurse practitioner who worked with the Canadian Mental Health Association (CMHA). She made some calls. So this time, when he went to hospital it was all lined up. CMHA. The addictions program at the health unit. A special program to get him better housing at an affordable rate. And he was discharged to his new apartment, his new and expanded support system, his family that no longer felt overwhelmed. He always had a merry grin, he always made the best of his adversity, and he sure is pleased to show me the pictures on his wall from his grandkids who now visit him, at his home.

Pete faced challenges in key determinants of health: poor housing, social exclusion, food insecurity and a weakened social safety net (Raphael, 2009; Mikkonen and Raphael 2010). But informal interdisciplinary working relationships can offset these barriers to bring the relative strengths of home oxygen providers, hospital respirology technologists, mental health and addiction services, medical students, hospital based social workers, nurses and physicians to support communities. In this model the physician is part of a network of support, and not ‘the leader’.

When I see Pete now, it is to visit him in his subsidized apartment, the scooter parked outside, and he can recount his most recent visit from the occupational therapist from the Canadian Mental Health Association, or how his last meeting at AA went, or to show me the pictures drawn by his grandkids. He continues to get support from the addiction worker at our local health unit, and has access to subsidized transport.

 

Donnie – Community engagement

By the time I met him he had been sick, and had been treated, for over a decade by his excellent GP I was now replacing. But the Cancer Centre in Sudbury said, ‘nothing more can be done for him’. His colorectal cancer had spread to lung, and liver, and bone. He came in, with his wife, and his cheery grin. “Just keep me fishing and hunting”. He was 50 years old.

We had pain relief to organize. At first Donnie said, let’s go with the Fentanyl patches. After two trips out Lady Evelyn Lake to go fishing, he thought he would try the pump. “Why didn’t I try this before!” Home Care was quickly responsive. Catheterize at midnight on a Saturday? No problem! But that had meant he had lost feeling in his lower body, so when I made the house call on Sunday, I faxed a referral to the Sudbury Cancer Centre. Who faxed back, no problem, palliative radiation for the cancer which had spread to his lower spine could be set up – and he was there having radiation on Monday. Bit of a problem there, ambulances cannot take someone with a pain pump, so the family brought him in the truck, and home again after three days in hospital having radiation.

His whole support system did an outstanding job. The community brought Donnie food, took him on outings, shared shifts so the family would have a break, took his wife Marie dancing when he no longer could. Marie’s extended family lived in a trailer home in the driveway, alternating shifts of her sisters and kids and grandkids. Home Care did everything we needed. It was only after a whole year, a year full of many hunting and fishing trips, a year full of many fine moments with family and in-laws, that he went into rapid decline and died.

I came to meet the pastoral minister at the house. He too was a patient of mine. We had sent out the call that we needed a man to help Donnie and his family at the end. At the funeral he praised Donnie’s doctor, now out west, and me, filling in. And the family and community for all they had given. Sadly, joyfully, we left. The honour guard that took the urn of his ashes wore camouflage clothing. Orange caps. There was a moose on the urn. Most of the flower arrangements had bears, wolves, birch trees, fish, moose.

People in northeastern Ontario have higher rates of colorectal and other cancers than southern Ontario (Cancer Care Ontario 2012). Canadian rural populations have higher mortality rates of cancer than their urban counterparts. (CIHI 2006) But the stronger sense of community (Kulig and Williams 2012) helps to offset this burden. Similarly, roles and responsibilities between formal and informal care providers are different in rural areas (Kaasalainen, Brazil et al 2011; Brazil and Kaasalainen et al 2013; Wilson, Justice et al 2006; Robinson, Pesut et al 2009; Crooks and Schuurman 2008; Kelly, Sletmoen et al 2011; Donovan and Williams 2012). Family members carry more of the burden, and again, the role of the physicians and nurses becomes one of support. But my memory of Donnie’s life and death is joyful, and filled with the life and laughter of kids running around his hospital bed at home. The services we ‘don’t have’ in rural and more marginalized communities, are frequently offset by the warmth of a caring family and community. It is during the time of passing, particularly in the Indigenous communities where I have worked, that I am most reminded that caring for the dying and carrying the body to rest, has little to do with medicine and everything to do with life.

 

Deathwatch –mental health care challenges

Too many of my patients have killed themselves. They have been old, and young. Hanging is preferred for males, though one teenager killed himself with a crossbow through his skull. The women often prefer pills. Many of the patients that I have lost have been adolescents. Each death leaves the aftermath of increased risk of suicide for other family members.

We know that rural Canadians have higher rates of depression and suicide (CIHI 2006) and that there is potential for prevention (Stice, Shaw et al 2009). In my community there are not enough services to help these people. The risk factors of family violence, sexual abuse, lack of prevention programs, unresponsive educational systems which do not respond to the needs of learning disabled adolescents, bullying, intolerance to different sexual preferences, drug and alcohol addiction, and the greater stigma of mental health problems in rural areas makes intervention difficult. I have started to borrow a social worker from the Canadian Mental Health Association two days a month. I just started to ask around, as I was not in a family health team, who could help. Again, in a more informal setting such as a rural marginalized community with personal relationships between agencies, it is easier to think outside the box and try to innovate when ongoing crises demands it.

 

Emma – Patient-centred care

Last year Emma, a lovely Amish woman, delivered in my home, and this year she was in her sixth pregnancy. None of her births have been in hospital. She was breech, so no one here would deliver her vaginally. The midwife did an external cephalic version. In our area, we have a seamless birthing team, two midwives, family docs who do obstetrics, one family doc who does Caesarean sections, two other general practitioners who do anesthesia. But at her last prenatal visit the head seemed to be moving and the midwife feared the baby would move back into the breech position. So she ruptured the membranes and labour started, but stalled. Emma spent several hours in my house but recognized that this time, she would need to go to hospital as it had been eighteen hours since her membranes had been ruptured and she needed antibiotics and oxytocin. The midwife drove her to hospital, the OB doc on call gave the order for the IV penicillin and oxytocin drip (but did not see the patient), the OB nurse monitored the drip and vitals, and then the midwife did a vaginal cephalic delivery. The baby was delivered just hours before our GP who does C-sections went off duty with no replacement coverage, necessary back-up for augmented labour, so all the interventions were extremely timely as the alternative would have been to send the patient to Timmins to a more expensive obstetrician for a surgical birth.

 

In our rural and remote community, living on the margins has helped foster creative solutions to model a global best practice for skilled attendance at delivery, task shifting, and availability of comprehensive emergency obstetric care. While access to maternity care is decreasing in both southern and northern Ontario and health outcomes are adversely affected by this (DesMeules and Pong 2006, Hutten-Czapski 1999), the potential exists more easily in a smaller more informal setting with fewer territorial boundaries between physicians, nurses, and midwives – to really create a patient-centred model of culturally supportive maternity care.

During the last year I have had six Amish families here in my ‘less remote’ home for a hoped-for home birth. In rural medicine you often open your home, as you open your heart to your patients.

Having the midwives and the Amish in my home, caring for the dying in their own homes, seeing someone like Pete turn his life around, being able to access a mental health worker in my clinic, sharing my practice with medical students many of whom are choosing to practice rural family medicine – these are great flashes of light in the darkness.

In underserved areas of Canada, the communities themselves can be one of the strongest parts of the health care team. As a physician who has been working in northern Ontario since the late 1970s, I have seen how local communities play a major role in responding to illness, birth, and death, making each more meaningful and bearable. This redefines the physician as a member of the community as much as families themselves are part of the health care team. It also breaks down barriers between professionals, paraprofessionals, and volunteers to build a more resilient health system and overcome the gaps that face underserviced areas.

CRITICAL THINKING QUESTIONS

  1. Outline some opportunities in an underserved area to create new systems improvements. (GPs working to do C-sections, respiratory technologists doing community outreach, or task-shifting; stronger roles for home care nurses; closer relationships between midwives, OB nurses, GPs, respiratory technologists for neonatal resuscitation).
  2. Can labelling people as underserved, marginalized or vulnerable stigmatize and limit patient-centred care?
  3. Can physicians be part of the community just as communities are part of the health-care system and how can boundaries be protected?
  4. Is cultural integrity in an underserved group (Indigenous, Amish, French Canadian etc.) part of resilience?
  5. How can student health workers help health care providers, as well as build health systems improvements?

 

References

Adams CE and Leverland MB “The effects of religious beliefs on the health care practices of the Amish.” Abstract PubMed, at: http://www.ncbi.nlm.nih.govhttp://www.ncbi.nlm.nih.gov/pubmed/3446212http://www.ncbi.nlm.nih.gov/pubmed/3446212

Brazil K, Kaasalainen S, Williams A, Rodriguez C. Comparing the experiences of rural and urban family caregivers of the terminally ill. Rural and Remote Health 13: 2250. (Online) 2013. Available: http://www.rrh.org.au

Canadian Institute for Health Information (CIHI), 2004. Improving the Health of Canadians. Ottawa: CIHI.

–. 2006. “How Healthy Are Rural Canadians? An Assessment of Their Health Status and Health Determinants.” Ottawa: CIHI. http://secure.cihi.ca/.

Canadian Institute for Health Information (CIHI), 2015. http://yourhealthsystem.cihi.ca/ (CIHI Your Health System)

Crooks D, Schuurman N. Reminder: palliative care is a rural medicine issue. Canadian Journal of Rural Medicine 2008; 13(3): 139-140.

Donovan R, Williams A. Shifting the burden: the effects of home-based palliative care on family caregivers in rural areas. In: JC Kulig, AM Williams (Eds). Health in rural Canada. Vancouver: UBC Press, 2012: 316-333.

Kaasalainen S., Brazil K, Willison K., et al. Palliative care nursing in rural and urban community settings: a comparative analysis http://dx.doi.org/10.12968/ijpn.2011.17.7.344 http://www.rrh.org.au/articles/subviewnthamer.asp?ArticleID=2250http://www.rrh.org.au/articles/subviewnthamer.asp?ArticleID=2250http://www.rrh.org.au/articles/subviewnthamer.asp?ArticleID=2250

Kelly ML, Sletmoen W, Williams AM, Nadin S, Puiras T. Integrating policy, research, and community development: a case study of developing rural palliative care. In: JC

Kirby, M., and M. LeBreton. 2002. The Health of Canadians: The Federal Role Volume 2: Recommendations for Reform. Ottawa: Standing Senate Committee on Social Affairs, Science, and Technology.

Kulig, AM Williams (Eds). Health in rural Canada. Vancouver: UBC Press, 2012: 219-238.

Kulig, J. and Williams A. 2012. Health in Rural Canada http://www.ubcpress.ca/books/pdf/chapters/2011/HealthInRuralCanada.pdfhttp://www.ubcpress.ca/books/pdf/chapters/2011/HealthInRuralCanada.pdfhttp://www.ubcpress.ca/books/pdf/chapters/2011/HealthInRuralCanada.pdf

Pong, R., DesMeules, M., Heng, D. et al. 2011. ‘Patterns of health services utilization in rural Canada’. Chronic diseases and injuries in Canada 2011 31 Supp 1 1-36. http://www.phac-aspc.gc.ca/publicat/hpcdp-pspmc/31-1-supp/pdf/31supp1-eng.pdfhttp://www.phac-aspc.gc.ca/publicat/hpcdp-pspmc/31-1-supp/pdf/31supp1-eng.pdfhttp://www.phac-aspc.gc.ca/publicat/hpcdp-pspmc/31-1-supp/pdf/31supp1-eng.pdf

Raphael, D. (2009). Social Determinants of Health: Canadian Perspectives, 2nd edition. Toronto: Canadian Scholars’ Press. Bryant, T. (2009). ‘Housing and Health: More than Bricks and Mortar’. In D. Raphael (Ed.), Social Determinants of Health: Canadian Perspectives (pp. 235-249). 2nd edition. Toronto: Canadian Scholars’ Press

Robinson CA, Pesut B, Bottorff JL, Mowry A, Broughton S, Fyles G. Rural palliative care: a comprehensive review. Journal of Palliative Medicine 2009; 12(3): 253-258.

Society of Rural Physicians of Canada. Undated. National Rural Health Strategy. https://www.srpc.ca/PDF/nrhsB.pdf).

Stice,E., Shaw,H., Bohon,C., Marti,C.N., & Rohde,P. (2009). A meta-analytic review of depression prevention programs for children and adolescents: Factors that predict magnitude of intervention effects. Journal of Consulting and Clinical Psychology, 77(3), 486-503.

Timiskaming Health Unit (2012) Timiskaming Demographic Profile. http://www.timiskaminghu.com/uploads/files/Reports/Timiskaming%20Demographic%20Profile.pdfhttp://www.timiskaminghu.com/uploads/files/Reports/Timiskaming Demographic Profile.pdfhttp://www.timiskaminghu.com/uploads/files/Reports/Timiskaming Demographic Profile.pdf

Wilson DM, Justice C, Sheps S, Thomas R, Reid P, Leibovici K. Planning and providing end of-life care in rural areas. Journal of Rural Health 2006; 22(2): 174-181.

Notes:
[1] Both spellings of Timiskaming/Temiskaming are in use, the Ojibwa word for Deep Water.

The Refugee Health Vancouver Website

Dr.Martina Scholtens – The Refugee Health Vancouver Website. [PDF]

Martina Scholtens, MD, MPH, CCFP

Dr. Martina Scholtens is a family physician and clinical instructor with the Faculty of Medicine at the University of British Columbia. She worked for ten years at Bridge Refugee Clinic in Vancouver. Her book about this work, Your Heart Is the Size of Your Fist, was published in 2017. In addition to clinical work she has lectured on mixing art and medicine, given workshops on refugee health, and acted as a consultant when British Columbia settled over 3,000 Syrian refugees in 2015 and 2016.

business-care-clinic-1282308.jpg

LEARNING OBJECTIVES

After reading this chapter, you should be able to:

  1. Name four barriers to refugee healthcare and explain how a website might address those.
  2. Understand the source of the materials posted to the RHV website.
  3. Name three possible sources of financial support for a project such as this.

 

From 2004 until 2017, Bridge Clinic in Vancouver was the only clinic in British Columbia with a specific mandate to care for newly arrived refugees. Operated by Vancouver Coastal Health, the clinic provided initial health assessment and screening, public health assessment and immunizations, and ongoing primary care to approximately 1500 newly arrived refugees in Greater Vancouver each year. Staffed by family physicians, nurses, consulting specialists, a social worker and (for a time) a trauma team, the clinic cared for patients until they could be transferred to community family physicians, typically in 6 to 18 months.

The chief countries from which the clinic’s patients originated fluctuated with the world political climate. Over the years the clinic saw surges of refugees from Myanmar, Afghanistan, Bhutan, Iraq, Somalia, Iran, Eritrea, and Syria. 80% of patients required interpreters, which the clinic provided.

Medical care of refugees is complicated by multiple issues. These include language, culture, unique medical diagnoses and nonstandard medical coverage. These challenges make finding a family doctor – already a difficult task in British Columbia – even more difficult for refugee patients, further impeding access to care.

In 2011, clinicians associated with Bridge Clinic pooled their expertise in refugee health to launch Refugee Health Vancouver (www.refugeehealth.ca), a website designed to enhance healthcare delivery to refugees in Greater Vancouver by providing community clinicians with one-stop access to comprehensive refugee health care resources. The website is comprised of four sections:

1. Categories & coverage.

This section provides an overview of the categories of refugees, the Canadian settlement process, BC’s Medical Services Plan, and the Interim Federal Health Plan (limited, temporary health care coverage for refugees), including what’s covered and how to bill. This section of the website aims to help providers navigate the often bewildering system of healthcare coverage for refugees, thereby improving patients’ access to services.

2. Guidelines & tools.

Some medical diagnoses among refugees, such as strongyloidiasis and post traumatic stress disorder, may be less familiar to Canadian care providers. The guidelines on the Refugee Health Vancouver website provide a succinct, practical summary of current British Columbian, Canadian and/or international evidence-based clinical guidelines, as well as links to further reading. Also included are tools to improve mental health assessment and promote health literacy.

3. Patient handouts.

Several hundred pamphlets in thirteen languages cover such topics as mammography, bed bugs, hepatitis C and managing stress.

4. Cultural profiles.

Backgrounders prepared by Bridge Clinic physicians on current common source countries give the care provider a succinct overview of the political and epidemiological context of the patient’s home country.

 

The organization of the website launch was a voluntary initiative on the author’s part. The writing and gathering of site material was volunteered by physicians associated with Bridge Clinic, as well as medical students, residents, interpreters and nurses. Financial support from the BC College of Family Physicians and the Frontline Health program (a corporate citizenship initiative of AstraZeneca Canada), paid the initial web developer costs. In 2015, the BC Refugee Readiness Fund — part of the WelcomeBC umbrella of services, made possible through funding from the Province of British Columbia — provided funding to coincide with Canada’s commitment to resettling Syrian refugees. Until Bridge Clinic closed in 2017, Vancouver Coastal Health provided ongoing financial support for the operation of the website, including website hosting and maintenance costs and a half hour of physician time per week to update the site. Since then, the author has maintained a streamlined version of the site on a voluntary basis.

In 2014, Calgary Refugee Health (www.calgaryrefugeehealth.com), a resource for refugee patients of Calgary and Southern Alberta and their clinicians, was launched by University of Calgary medical students, using the Refugee Health Vancouver website as a template.

The Refugee Health Vancouver website is well-used, with 1200 page views a month by 650 visitors. The most popular topics are health insurance, mental health, and patient handouts. It appears to be filling a gap in the provision of health care to refugees in British Columbia.

 

 

Disabilities and Disadvantage

Bonnie Sherr Klein – Disabilities and Disadvantage. [PDF]

Bonnie Sherr Klein was a documentary filmmaker when she had a catastrophic brain stem stroke in 1987 at the age of 46. She is currently a writer and disability rights activist in Vancouver.
Bonnie and Zoe with hats on scooter
LEARNING OBJECTIVES:
After reading this piece, you should be able to recognize:
  1. Disability is intersectional, affecting poor and isolated people the most, further preventing their participation in society.
  2. Privileged people with disabilities, on the other hand, can live a full, productive life, modelling that disability, when supported, is but one aspect of what it is to be human.

Disability may be not only physical, including sensory, for instance blindness and deafness, but intellectual or developmental and psychiatric or mental health (Ontario Human Rights Commission 2011; Rick Hansen Foundation 2015). Each of these disabilities can be visible or invisible, have specific needs and often confound health care providers. The word `disability’ can be contested, as can the concept of normality. People with disabilities form a large category within other underserved and marginalized populations; they can overlap with many other categories to create double or triple jeopardy.

World-wide over a billion people, about 15% of the world’s population are estimated to live with some form of disability. 110 to 190 million (2.2-3.8%) of people 15 years and older have significant difficulties in functioning. Rates of disability are increasing, in part due to aging populations and an increase in chronic health conditions(World Health Organization 2014). Canadian data is similar; recent estimates from 2006 were that 4.4 million (14.3%), or one in seven Canadians had a disability and this rises with age (Employment and Social Development Canada 2012; Human Resources and Skills Development Canada 2011).

Because of their disabilities, people with disabilities are more likely to be unemployed, and poor, in comparison to other segments of the population (Human Resources and Skills Development Canada 2011; Statistics Canada 2013). They are more likely than the general population to be isolated, live alone, be homeless, be abused – particularly as women, and to be addicted to substances, often because of their need for pain medication. They are also less likely to receive basic anticipatory preventive measures and screening procedures such as PAP smears and mammograms than the general population.

My personal experience with disability following a life-threatening brain-stem stroke is hugely untypical, and perhaps worth writing about because of its exceptionality.

I was a healthy 46-year old, at the height of my professional life as a documentary filmmaker at the National Film Board of Canada’s Studio D, where I made films about social change from a feminist perspective (my most infamous film was Not a Love Story: a Film about Pornography). I was, and am, married to Michael Klein, a family physician head of a department of family practice, giving me access to specialists and treatment not easily available to others. At the time of my stroke in 1987, our children were 17-year-old Naomi and 19 year-old Seth.

We were on an athletic family vacation when suddenly I became nauseous and dizzy. Michael recognized my symptoms early as located in the brain-stem with the potential of leading to respiratory arrest. He rapidly brought me to a hospital where he was Chair of Family Medicine and stood by me to advocate every step of the way. Several times we experienced an incorrect diagnosis and inappropriately negative prognostication. Believing that my condition was inoperable and likely terminal, in spite of my husband’s “connections”, his colleagues refused to arrange for the necessary diagnosis and treatment. Though asked on several occasions to be the husband and let various doctors be the doctor, Michael questioned and challenged every decision, if necessary interfering, (“if you would be the doctor, I could be the husband”) finally obtaining innovative, life-saving surgery in another province.

I experienced several months of ICU stay in Ontario and Quebec, followed by several more in a rehabilitation institute, and then several more years in intensive outpatient rehabilitation. All of this was covered by Medicare; our only cost being the TV rental. Because of our socio-economic status, we were able to reach out for valuable complementary modalities like acupuncture, massage, Feldenkrais, often all at the same time (who cares which one is causing the benefit), much of which was questioned by skeptical mainstream medical professionals. Costs for these essential modalities were only partially covered by our extended medical care.

Like other people with mobility impairments, I was housebound for the six winter months in cold snowy Montreal, a beautiful but inaccessible city, with no transportation for disabled people and no opportunities for spontaneous or independent movement. Again, I was lucky enough to move to Vancouver, the most accessible city in Canada with accessible building by-laws and accessible transportation, including sufficient numbers of accessible taxicabs, a rarity in most Canadian cities. Surely, access is a determinant of health for people with disabilities.

With the support of Michael and our family, professional colleagues, and friends I was able gradually to resume a productive life as a writer, broadcaster and filmmaker as well as an advocate for disability rights. Disability can stress or strengthen relationships; we had a few relationship casualties, as some friends and even one family member just found disability too much or hit too close to home for our relationships to continue. But in this department there were many more validations of the power of family and community. Our kids Seth and Naomi became even closer to us and matured because of the disability experience.

My most valuable learning is that `independence’ is a precarious value at best; interdependence is more realistic and in fact more life-affirming. I learned that by asking for the help that I need, I am giving others the opportunity to be their best selves.

I have been able to write a book (Klein B. 1997a) about my experience, and ultimately a film about Disability Art (Klein B. 2006) Michael has written an article from his point of view as physician and husband (Klein M. 1997 b))

Before my stroke, I had little or no exposure to people living with disabilities. I had no role models. The hardest part of my experience was not being locked-in without speech, not the ICU psychosis, not becoming quadriplegic and respiratory-dependent, not re-learning how to swallow, talk, walk (with canes and a walker for short distances, a scooter for outdoors) but it was being discharged from hospital and trying to resume a`normal’ life, while being confronted with the invisibility of people with disabilities due to an inaccessible environment, both physical barriers, and attitudinal ones.

While going through my own journey, I met many other people with disabilities who were not so privileged or lucky as I. My roommates in hospital and rehab were mostly poor, depressed and isolated. They had little or no support. When I meet people from other countries through my work in disability rights, I see how fortunate we are in Canada with our universal public healthcare, whatever its limitations. Folks with similar conditions to mine do not have access to the rehabilitation therapies, assistive equipment, and technology which make my life so positive. We must struggle to preserve and improve what we have, as we extend it to all underserved and difficult-to-serve populations.

Many health care professionals may be unaware of the physical barriers of inaccessible housing, transportation, employment, etc, or the absence of sign language for people with hearing impairments. People with physical disabilities often cannot open the door to health facilities, or mount examining tables or screening machinery like mammograms. Access to personal attendants, therapeutic services, and specialized equipment and technology to support people with significant disabilities is inconsistent and often fraught with layers of bureaucracy. Vulnerable people and their families without appropriate supports may experience abuse or so-called `mercy killing,’ an issue which has become highlighted by the Supreme Court of Canada decision in favour of physician-supported suicide, an issue that is of great concern to the disabled community, turning around the individual issue of “what is a life worth living.”. Thus, some profoundly disabled people find their lives of great wonder and fulfillment, while objectively others with apparently much less disability find life intolerable.

Health professionals can help remove barriers – physical, attitudinal or systemic, facilitating the full participation for those with disabilities in daily life. Take time, listen, help ease two way communication and remove physical barriers when possible, and advocate for your patients within the system.

Article 25 of the UN Convention on the Rights of Persons with Disabilities (CRPD) reinforces the right of persons with disabilities to attain the highest standard of health care, without discrimination (WHO 2014; United Nations 2006). In the US, the Americans with Disabilities Act of 1990 (ADA), a wide-ranging pro-active civil rights law to protect against discrimination across the country, while inevitably imperfect, sets a standard that has produced a society with guaranteed access in transportation, education, employment, access to public buildings including accommodation and health facilities, and telecommunications (Peacock, Iezzoni, Harkin 2015). In contrast, Canada has no comprehensive national policy to ensure accessibility across the country, but instead a patchwork of regulations and policies at various levels and jurisdictions.

Some Canadians argue that Canada has a different form of federation, and regulation needs to be more local, but the ODA (Ontario) has had limited impact, and other acts like the Charter require expensive litigation on the part of the person discriminated against. Once thriving disability organizations have been severely curtailed or compromised by recent government cutbacks, reflective of the general reduction in the social safety net across many conditions and populations. Some disability organizations are hesitant to spend their limited resources of time and money on legislation rather than more urgent advocacy issues. However, there is support inside the disability rights movement and with allies for a National Canadians with Disabilities Act, with teeth to enforce the principles of equality and inclusion, to ensure full participation in society by all people living with disabilities (Klein 1997a; Klein 1997b; Klein 2006; Picard 2015).

CRITICAL THINKING QUESTIONS
  1. Should there be enforceable Canadian and Provincial disabilities acts?
  2. Should society pay for the necessary accommodations and supports for people with disabilities to participate fully in society? For example, should people with disabilities be able to live in small-group configurations and have control of hiring and firing their necessary caregivers?
  3. Should family members be paid for caregiving?
  4. Bonnie was married to a physician. Who advocates for patients who cannot advocate for themselves?

References

Employment and Social Development Canada. 2012. “Canadians in Context- People with Disabilities.” http://well-being.esdc.gc.ca/misme-iowb/[email protected]?iid=40

Human Resources and Skills Development Canada. 2011. “Disability in Canada: A 2006 Profile.” http://www.esdc.gc.ca/eng/disability/arc/disability_2006.shtml

Klein, Bonnie S. 1997a. Slow Dance: A Story of Stroke, Love and Disability: Knopf Canada: available on Amazon.ca.

———. 2006. “Shameless: the Art of Disability” (film). 71 min, 30s. https://www.nfb.ca/film/shameless_the_art_of_disability

Klein, MC. 1997b. “Too Close for Comfort: A Family Physician Questions Whether Medical Professionals Should be Excluded from their Loved Ones’ Care.” Canadian Medical Association Journal 156 (1):53-5.

Ontario Human Rights Commission. 2011. Disability and human rights (brochure). Queen’s Printer for Ontario. http://www.ohrc.on.ca/en/disability-and-human-rights-brochure.

Peacock, G., Iezzoni, L., Harkin, T. 2015. Health Care for Americans with Disabilities-25 Years after the ADA. New Engl J Med. DOI: 10.1056/NEJMp1508854

Picard, A. 2015. “It’s well past time for a Canadians with Disabilities Act.” The Globe and Mail, August 11. http://www.theglobeandmail.com/globe-debate/its-well-past-time-for-a-canadians-with-disabilities-act/article25904732/

Rick Hansen Foundation. 2015. “Disability in Canada and around the world.” Accessed August 18. https://www.rickhansen.com/About-Us/About-the-Foundation/Disability-In-Canada-and-Around-the-World.

Statistics Canada. 2013. “Disability in Canada: Initial findings from the Canadian Survey on Disability.” http://www.statcan.gc.ca/pub/89-654-x/89-654-x2013002-eng.htm

United Nations. 2006. “Convention on the Rights of Persons with Disabilities.” http://www.un.org/disabilities/convention/conventionfull.shtml#top

World Health Organization. 2014. “Disability and Health: Fact Sheet N° 352.” http://www.who.int/mediacentre/factsheets/fs352/en/

Essential Curiosity

Dale Guenter – Essential Curiosity. [PDF]

Dr. Dale Guenter is a family physician, teacher and researcher at McMaster University in Departments of Family Medicine, and the Master of Public Health program in Department of Health Research Methods, Evidence, and Impact. He is a co-founder of Shelter Health Network, which provides primary care services to people in Hamilton, Ontario who are precariously housed. 
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LEARNING OBJECTIVES
After reading this piece you should be able to:
  1.  Appreciate the importance of humility, empathy, and expressive action in working with people who are “other” from yourself

They were dirty and haggard and, whether for effect or from the heart, their faces conveyed a torment that I have never seen elsewhere. Suddenly one woman appeared from nowhere right beside my window. Her hand was on the window, a few millimeters from being inside the car in the space that was mine. Her face so close I could have touched it easily were it not for the closed window that came between us. Here we were with a cardboard-thin piece of glass separating our two worlds, each arriving at that glass with a story that neither of us could know, each with ideas and emotions that neither could comprehend, the other making a clear request to me to hear her pain and to respond with some sustenance.

Something draws us to do the work that we do, and to reach out to specific people or their issues. If you are reading this book, out of interest or for a course, then it is likely that something has spurred you on. Maybe you have felt ‘called’, to devote energy, or to give of yourself. You have chosen to bridge across divides, to mediate, to advocate. You aspire to making the world a better place, maybe to fixing some part of it. This stems from compassion.

And do you know why you are doing this? What of your humanity do you bring to this work? And why does it matter?

I was born into relative privilege, the first child of a physician and nurse. I am a wealthy white male with above average intellect and no physical ailment or disability. I was raised in the Christian faith. My university years began during the confusing outburst of the AIDS epidemic. My youth was shadowed with a sense of non-belonging as I slowly recognized that my sexual orientation gave me minority status.

It is from this palette that my joy, suffering, action and reaction take some sort of shape. Together these traits create a force of gravity that has drawn me into a 30 year medical career involved in HIV care, social determinants of health, global health, poverty reduction, mental health and addictions medicine. I understand that I am here because there are stories and journeys I long to understand, maybe even to feel. From what sort of palette does the joy, suffering, action and reaction of ‘the other’ take shape, as simple or bizarre as that appears to me? As I increasingly understand and feel their place, I live more fully into my own as well. I am drawn to people like this because I know I will find a similarity of our hearts hidden in the vast difference and injustice of our respective social locations.

The most important lens we can bring to this work is curiosity, especially the type that is attentive to social and emotional dynamics, rather than the intellectual or ‘novelty’ varieties. (Baumgarten 2001; Dych 2011) The substrate for a robust curiosity is humility, and its enemy is overconfidence, or worse, arrogance. Curiosity and humility will fuel empathy, which is our longing to know what makes ‘the other’ tick. Empathy will eventually melt difference, and pull threads of similarity between us.

Curiosity is not an act, but a way of being. It is not a program, a fix or a deliverable, and yet its impact is pervasive. We can come to any of our projects with excellent intentions, evidence and methods. We may have collaborations and community input and be following international ethical guidelines. But with all of this, the delivery could still take place without curiosity. Genuine curiosity is generous, attentive to differences, and open to change. It has the power to heal, to strengthen, and to prevent burnout in those of us doing the good work (Mount 2007; Chou 2014).

The Quaker scholar Parker Palmer (1990) describes two kinds of action: that which is instrumental and that which is expressive. He describes instrumental action as being governed by logic of success or failure. It gives primacy to goals and external valuation. It devalues the gift of self-knowledge. Expressive action is that which grows out of a conviction, a leading, or a truth within us. The two are not mutually exclusive, and both are necessary. Palmer sees expressive action as something that often matures and emerges from action that is more instrumental. When our action is expressive, it fills us up, it gives back, and it is more likely to be appreciated as a gift by the other.

The Russian philosopher Mikhail Bakhtin articulated the distinction between monological and dialogical interaction. If our work is monological, our contribution will be delivered without inviting, hearing or integrating a response. Our actions speak into a situation with a notion of ourselves and other that remains fixed, closed and static. If our work is dialogical, then we are convinced that neither we, nor other, are final or fixed. Any truth that we each bring to an encounter (no matter how good we consider that truth to be) will become a new and evolved truth. Any course we have steered may need to be re-steered again. (Most program funding models will be too linear to accommodate a dialogical process of steering and re-steering.)

In the vignette that opens this chapter, as I looked briefly upon a destitute woman in a poverty-stricken street– a vast world millimeters from my own–my tears were marking some truth that I did not yet know but would need to discover. I was there to develop a grant proposal, yet it was almost impossible to connect the woman in front of me with the project I was writing up. I knew that my humanity was being called upon, and my sense of failure and inadequacy was a door to something else yet to be learned. Even without words, we had shared a brief dialogue. The curiosity of the moment had changed me, and hopefully could change something for people like her in the future.

 

CRITICAL THINKING QUESTIONS

  1. When is a time when you were open to being changed by the experience of someone that seems very different from your own?
  2. What is it about your own life experience that has made you open this book, or do this kind of work?

 

References

Bakhtin, M. (1973). Problems of Dostoevsky’s poetics (2nd edn.; R. W. Rotsel, Trans.). Ann Arbor, MI: Ardis. (Original work published 1929 as Problemy tvorchestva Dostoevskogo [Problems of Dostoevsky’s Art]).

Baumgarten E. Curiosity as a moral virtue. Int J Appl Philos 2001;15 (2):23–42.

Chou C, Kellom K, Shea J. Academic Medicine, Vol. 89, No. 9 / September 2014: 1252-8.

Dyche L, Epstein R. Curiosity and Medical Education. Medical Education 2011: 45: 663–668

Mount B, Boston P, Cohen S. Healing Connections: On Moving from Suffering to a Sense of Well-Being. J Pain Symptom Manage 2007;33:372e388.

Palmer P. The Active Life: A Spirituality of Work, Creativity and Caring. Harper and Row, San Francisco, 1990.

Using E-learning to Introduce Global and Refugee Health Competencies

Doug Gruner and Kevin Pottie – Using E-learning to Introduce Global and Refugee Health Competencies. [PDF]

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LEARNING OBJECTIVES

After reading this piece you should be able to identify:

  1. The essence of Global health is to improve health and achieve health equity for all people worldwide. To achieve health equity implies a need to understand and then address the unique health needs of societies’ most vulnerable, and refugees are a vulnerable group who are often underserved.
  2. Medical school curriculum is evolving to ensure our future physicians have the knowledge, skills and attitudes necessary to meet the needs of the most vulnerable in our communities. E-Learning is emerging as an important tool to support and supplement the Global and refugee health curriculum.

 

Medical schools are now bound and accountable by a social contract where in return for financial subsidies they need to train students to serve needs of communities especially the most vulnerable (Philips 2012; Earnest 2010; Rourke 2006). As migration causes communities in Western countries to become more diverse, medical students need to enhance their global health knowledge and skills to effectively care for patients who may face health inequities (O’Neill 2014; Marmot 2012; Pottie 2011). Community service learning has emerged as a promising training method to address the changing needs of medical students and to improve their social accountability (McIntosh 2008; Buck 2005).

A refugee patient’s vulnerability stems from pre-migratory factors such as threatened or actual physical or sexual assault, intimate partner violence, armed conflict, arbitrary imprisonment, torture, murder of loved ones or other forms of violence (Fazel 2012; Pottie 2011). Positive conditions in the receiving country such as access to permanent migratory status, employment, health care, social assistance and schooling, as well as speedy family reunification, can play a role in mitigating the impact of trauma and foster integration into a new society (Pottie 2008). It is therefore imperative that refugees have access to health care, especially primary and preventative care to ensure that health conditions be identified early and treated, thereby protecting public health as well as the health of the refugee. Training must include an understanding of health equity for the underserved and vulnerable members of our societies

E-learning, where educational material is presented electronically often using multimedia approaches including video, pictures, and PowerPoint format, is now emerging as a viable alternative to supplement and support medical student curriculum (Ruiz 2006). At the University of Ottawa the authors created the Refugees and Global Health e-learning modules (http://ccirhken.ca/e-learning/) (Pottie 2011) based on the CanMEDS for global health competencies framework (Redwood-Campbell 2011; RCPS 2005). The modules have been used at the University of Ottawa for a number of years as an introduction to global health and working with marginalized and vulnerable populations for first year medical students before they begin their community service learning. Each module focuses on one of the seven core competencies essential in becoming a competent physician in global health (see table). For example, in the communication module, students are exposed to the challenges of practicing in resource limited settings using interpreters and communicating across cultures.

The e-learning modules were created as a collaborative effort between physicians with expertise in global health, experts in Information technology (IT), and experts in multimedia. The physicians provided the content with the focus on each of the CanMEDS competencies. The content was then fashioned by the multimedia experts into a format that would provide the reader with an opportunity to interact with the information being presented. This was done by creating small videos, interactive case studies, and quizzes at the end of the modules to help consolidate the information being presented. The multimedia experts were able to provide input as to how best to present the information to the target audience. With each edition the IT specialists ensured that various technological obstacles could be dealt with effectively. They also were able to offer suggestions on various options that would maximize the electronic format to ensure the e-learning module’s content was easy to use and pleasing to the learner’s eye.

To assess these e-learning modules, the authors conducted a mixed methods pilot study of the usability and effectiveness of the tool: “Introducing global health into the undergraduate medical school curriculum using an e-learning program: a mixed method pilot study” (https://bmcmededuc.biomedcentral.com/articles/10.1186/s12909-015-0421-3). The findings suggested that the modules were preferred over traditional forms of learning material given its flexibility, interactive nature and links to other resources. The authors concluded that, the e-learning modules should be used by educators as a tool to supplement their global health curriculum.

Global health and social accountability curriculum are beginning to play a fundamental role in helping shape the future of medical education, research and health care. As we move toward global health training, we are responding to the need to have competent physicians who have a sense of social justice. Medical schools are beginning to incorporate community service learning into their curriculums and looking for innovative approaches to introduce students to the complicated world of delivering care to vulnerable populations. The Refugee and Global Health e-learning modules are a useful primer for educators who want to introduce students to concepts of global health before they begin their community service learning. More study is needed to understand if this focus on global health curriculum translates to greater social accountability and higher quality care of vulnerable populations.

Table 1: Examples of Global Health Competency Introduced under CanMEDs Role

CANMED’s ROLE

 

GLOBAL HEALTH COMPETENCY

 

EXPERT Demonstrate an awareness of how war, conflict, and famine impact the health of refugees.
COMMUNICATOR Recognize how your own cultural biases, values and belief systems may affect your interaction with patients
COLLABORATOR Skills include assessing problems, identifying key players, listening to team members, and working together in design and implementation of programs.
MANAGER In humanitarian contexts, manager skills play a critical role in directing human resources, engaging and training local staff, networking with nongovernmental organizations, and effectively utilizing limited resources
ADVOCATE Being a health advocate means treating your patient in their own particular context, without dismissing their cultural concerns.
SCHOLAR As Scholars, professionals demonstrate a lifelong commitment to learning, as well as the creation of knowledge
PROFESSIONAL

 

Professionals learn to maintain healthy boundaries to keep both themselves and their patients safe.

CRITICAL THINKING QUESTIONS

  1. Why is it important to address the health needs of refugees, one of the most vulnerable groups in our society?
  2. What are the unique health needs of the refugee population and what specialized skills do todays’ health care providers need to ensure they are able to deliver high quality evidenced based care.
  3. What resources, tools and or approaches are available to those delivering the medical school curriculum to the learners that  addresses social accountability, health equity and social justice.

References

Buck, D. S., Monteiro, F. M., Kneuper, S., Rochon, D., Clark, D. L., Melillo, A., and Volk, R. J. “Design and validation of the health professionals’ attitudes toward the homeless inventory.” BMC Med Educ. 5, no. 1 (2005): 2.

Earnest, M. A., Wong, S. L., and Federico, S. G. “Perspective: Physician advocacy: What is it and how do we do it?” Acad Med 85, no. 1 (2010): 63-67.

Fazel, M., Reed, R.V., Panter-Brick, C., and Stein, A. ” Mental health of displaced and refugee children resettled in high-income countries: Risk and protective factors.” The Lancet 379, no. 9812 (2012): 266–282.

Gill, P. J., Gill, H. S., and Marrie, T. J. “Health advocacy training: Now is the time to develop physician leaders.” Acad Med 85, no. 1 (2010): 5.

Gruner, D., Pottie, K., Archibald, D., Allison, J., Sabourin, V., Belcaid, I., McCarthy, A., Brindamour, M., Augustincic Polec, L., and Duke, P. “Introducing global health into the undergraduate medical school curriculum using an e-learning program: a mixed method pilot study.” BMC Med Edu. no.15 (2015): 142

McIntosh, S., Block, R. C., Kapsak, G., and Pearson, T. A. “Training medical students in community health: A novel required fourth-year clerkship at the university of rochester.” Acad Med 83, no. 4 (2008): 357-364.

Michael Marmot, Jessica Allen, Ruth Bell, Ellen Bloomer, and Peter Goldblatt. “WHO European review of social determinants of health and the health divide.” Lancet 380 (2012): 1011–1029.

O’Neill J, Tabish H, Welch V, Petticrew M, Pottie K, Clarke M, Evans T, Pardo Pardo J, Waters E, White H, and Tugwell P. “Applying an Equity Lens to interventions: Using PROGRESS to ensure consideration of socially stratifying factors to illuminate inequities.” J Clin Epidemiol 67, no. 1 (2014): 56-64.

Phillips, S. P., and Clarke, M. ” More than an education: The hidden curriculum, professional attitudes and career choice.” Med Educ 46, no. 9 (2012): 887-893.

Pottie K, Greenaway C, Feightner J, Welch V, Swinkels H, Rashid M, Narasiah L, Kirmayer L, Ueffing E, MacDonald N, Hassan G, McNally M, Kahn K, Buhrmann R, Dunn S, Dominic A, McCarthy AE, Gagnon AJ, Rousseau C, Tugwell P and co-authors of the Canadian Collaboration for Immigrant and Refugee Health. “Overview: Evidence-based clinical guidelines for immigrants and refugees.” CMAJ 183, no. 12 (2011): E824-E925.

Pottie K, Gruner D, Ferreyra M, Ratnayake A, Ezzat O, Ponka D, Rashid M, Kellam H, Sun R, and Miller K. “Refugees and Global Health: A Global Health E-Learning Program.” , Canadian Collaboration for Immigrant and Refugee Health (CCIRH) and the University of Ottawa.[www.ccirhken.ca/e-learning].

Redwood-Campbell L, Pakes B, Rouleau K, MacDonald C, Arya N, Purkey E, Schultz K, Dhatt R, Wilson B, Hadi A, and Pottie K. “Developing a curriculum framework for global health in family medicine: emerging principles, competencies, and educational approaches.” BMC Medical Education 11, no. 46 (2011).

Royal College of Physicians and Surgeons of Canada: CanMEDS 2005 Framework [http://www.royalcollege.ca/portal/page/portal/rc/common/documents/canmeds/framework/the_7_canmeds_roles_e.pdf

Rourke, J. “Social accountability in theory and practice.” Ann Fam Med 4, no. 1 (2006): S45–S48.

Ruiz JG, Mintzer MJ, Leipzig RM. “The impact of E-learning in medical education.” Acad Med 81, no. 3 (2006): 207-212.