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Large-scale pain studies risk reduced generalizability when participants do not reflect the linguistic and cultural representation of populations disproportionately affected by chronic pain. Cultural and linguistic adaptations can improve recruitment and retention of non‑English‑speaking participants, yet implementation remains inconsistent and under‑documented. This study aimed to characterize real‑world strategies, barriers, and facilitators encountered by clinical research teams implementing cultural and linguistic adaptations and to develop practical guidance for future studies.
Methods:
A survey was distributed to 36 NIH‑HEAL–funded studies with evidence of recruiting of non‑English recruitment. Respondents (principal investigators, coordinators, and study staff) reported on cultural and linguistic adaptation methods, resources, experiences, and outcomes. Quantitative items were summarized descriptively, and open‑text responses were analyzed using an iterative descriptive qualitative approach integrating thematic and quantitative findings.
Results:
Eighteen surveys were completed and included in the analysis. Three recommendation-based orientations emerged, full, conditional, and reserved endorsement, aligning with differences in motivations, timing, resource allocation, and demographic recruitment success. Common barriers included regulatory delays, translation and database integration costs, and difficulty or shortages of hiring bilingual staff. Key facilitators included embedded linguistic and cultural expertise, alignment between recruitment sites and local demographics, and early, sustained community engagement.
Conclusions:
Implementing cultural and linguistic adaptations is feasible but resource‑intensive. Early planning, adequate budgeting, bilingual staffing, strategic site selection, and stakeholder engagement are central to successful recruitment of non‑English‑speaking participants. These findings offer guidance to enhance equity, generalizability, and efficiency in pain‑focused clinical research.
Suicide remains a major global public health concern, and crisis helplines are increasingly recognised as important components of suicide prevention. The National Mental Health Helpline (NMHH) in Qatar was established in 2020 as a confidential, multilingual service designed to provide rapid assessment and intervention for individuals experiencing mental health crisis, including suicidality.
Aims
To identify independent factors associated with high-risk triage categorisation and in-patient admission among callers to Qatar’s NMHH over a 3-year period and to describe their sociodemographic and clinical profiles.
Method
A 3-year cross-sectional chart review using stratified random sampling analysed 698 cases representing low-, moderate- and high-priority categories. Assessments were conducted using the Australian State of Victoria’s Statewide Mental Health Triage Scale, supported by clinical assessment, the Patient Health Questionnaire-9, the Generalized Anxiety Disorder-7 scale, and the Situation, Background, Assessment and Recommendation (SBAR) framework. Logistic regression analyses were performed to identify predictors of high-risk categorisation and in-patient admission.
Results
During the study period, 50 803 calls were received. The analytic sample was evenly distributed by gender (50.1% female), with a median age of 29 years, and 75.9% were non-Qatari. Common symptoms included disturbed sleep (47%), anxiety (43%) and depressed mood (36%). Female gender, severe mental illness, impulsivity and suicidal ideation independently predicted high-risk triage categorisation; emotional instability, disturbed appetite, impulsivity, suicidal ideation and social isolation predicted in-patient admission.
Conclusions
Structured crisis lines/helplines can effectively deliver suicide risk assessment and intervention within national health systems. The NMHH model demonstrates the potential of integrated helpline services to identify high-risk individuals, facilitate timely intervention and support community-based management.
Individuals aged 15–24 years, defined by WHO (2019) as “youth,” experience elevated mental health risks, yet most do not access timely support due to barriers including stigma, poor symptom recognition and limited help-seeking confidence. Mental health literacy (MHL) interventions aim to address these barriers, but evidence regarding their effectiveness, delivery modalities, cultural adaptation and methodological quality remains fragmented. This systematic review followed PRISMA 2020 guidelines and examined the characteristics and effectiveness of MHL interventions for youth aged 15–24 across Jorm’s (2000) three core domains of recognition, knowledge and attitudes. Five databases (CINAHL, APA PsycArticles, APA PsycInfo, Scopus and PubMed) were searched on 4 September 2024 for randomized and quasi-experimental studies, with narrative synthesis conducted due to heterogeneity and risk of bias assessed using a standardized tool. Twenty-four studies involving 13,624 participants were included. Mental health knowledge improved consistently across interventions and delivery formats, whereas recognition and attitudinal outcomes showed greater variability and were more strongly associated with diagnosis-specific content, contact-based elements and cultural adaptation. Only five studies explicitly reported cultural or contextual adaptation, and eight incorporated positive mental health components, of which only one evaluated positive mental health outcomes. The evidence base was dominated by high-income Western settings, with sparse representation from low- and middle-income countries. Most studies demonstrated moderate-to-high risk of bias, limiting definitive conclusions about efficacy. Overall, youth MHL interventions reliably improve knowledge, but evidence for sustained effects on recognition, stigma reduction and help-seeking remains mixed. Future research should prioritize culturally responsive, developmentally appropriate and methodologically rigorous designs, including systematic measurement of positive mental health outcomes, to strengthen the global evidence base.
The increasing diversity of the UK’s population, along with significant inequalities in health outcomes among diverse cultural and ethnic groups, highlights the critical need for healthcare providers, including physiotherapists, to deliver culturally competent care. Research demonstrates that cultural competency (CC) in healthcare can enhance patient outcomes, improve treatment adherence, and address health inequalities. This quality improvement project aimed to evaluate the impact of a brief training intervention on perceived CC among physiotherapists engaging in cross-cultural, clinical encounters.
Methods:
The design of this project was informed by principles of the Plan-Do-Study-Act (PDSA) cycle. Musculoskeletal physiotherapists voluntarily participated in this educational intervention by completing a CC e-learning course developed by Health Education England. A retrospective evaluation method was used, where participants rated their awareness, knowledge, and skills in providing care to diverse patient groups after completing the training as compared to before.
Results:
The pre-and post-training responses assessed three constructs of CC: awareness, knowledge, and skills. Significant increases were observed in the mean scores for each construct, as well as in the overall aggregate CC score, indicating measurable improvements following the training.
Conclusions:
Improvement in CC is viable and achievable through targeted training. CC is a lifelong, dynamic process that requires ongoing education. Therefore, further PDSA cycles are recommended with more advanced educational sessions. Additionally, future projects should assess the impact of enhanced CC on patient outcomes and experiences. Cultural competency must encompass cultural issues beyond racial and ethnic differences.
This chapter seeks to investigate the impact of culturally competent mentoring on college readiness for students of immigrant origin through qualitative data. Drawing from fifty-four interviews with undergraduate students at a 4-year, Minority Serving Institution, this chapter investigates how varied mentoring experiences with college preparation, at both institutional and individual levels, impact the transition into college for students of immigrant origin. We find that students identify positive experiences with both individual and institutional culturally competent mentoring. This support provides the tools to navigate from high school to college. Additionally, interview participants identify specific behaviors and practices of their mentors that align with culturally competent pedagogy. However, students who navigate through high school with culturally competent support do not necessarily find those same conditions translate to their experiences at a four-year institution. Therefore, we argue that culturally competent individual mentorship and institutional/programmatic support are critical for preparing students to enter college as well as during their higher education journeys.
Frontline workers report negative mental health impacts of being exposed to the risk of COVID-19, and of supporting people struggling with the effects of the virus. Uptake of psychological first-aid resources is inconsistent, and they may not meet the needs of frontline workers in under-resourced contexts. This study evaluates a culturally adapted basic psychosocial skills (BPS) training program that aimed to meet the needs of frontline workers in under-resourced settings.
Methods:
A cross-sectional survey administered to frontline workers who completed the program between 2020 and 2022, investigated their perceived confidence, satisfaction, and skill development, as well as their views on relevance to context and accessibility of the program.
Results:
Out of the 1000 people who had undertaken the BPS program, 118 (11.8%) completed the survey. Participants reported high levels of satisfaction and improved confidence in, and knowledge of, psychosocial skills. Participants reported that the BPS program was culturally and contextually relevant, and some requested expansion of the program, including more interactivity, opportunities for anonymous participation, and adaption to other cultural contexts, including translation into languages other than English.
Conclusion:
Findings indicate a need for free, online, and culturally adapted psychosocial skills training program that is designed with key stakeholders to ensure relevance to social and cultural contexts.
LGBTQIA+ patients are an important patient population to highlight when discussing urban emergency medicine. There are a multitude of terms regarding gender expression and identity that emergency medicine providers should familiarize themselves with if they plan on taking care of this patient population. Within the LGBTQIA+ population, there are specific medical and psychological issues that are relevant to each subgroup. Providers are not expected to know everything about their patients, but they must remember to remain open-minded and non-judgmental as they take care of everyone with precision and dedication. If a provider feels that the patient needs help in ways they cannot be of service, then the provider should be able to point the patient in the right direction via resources and referrals.
Staff genuinely seeking to improve their cultural competency can make a lasting positive impact on intergenerational migrant and refugee families seeking or coming into contact with their services. Collectivism, intensified patriarchy, white privilege, and neoliberalism are all critical lenses for understanding how to work well with them as they parent in a new land. These issues are discussed by drawing on the authors’ lived experiences and recent research. Australia and New Zealand (Aotearoa) are multicultural societies. In Australia approximately 21% of people speak a non-English language at home and in New Zealand 25.9% have an ethnicity that is not European or Māori (Stats NZ, 2019). Naming this group is challenging. In Australia, for example, ‘culturally and linguistically diverse’ (CALD) superseded ‘non-English speaking background (NESB) as the official term used in social policy in 1996 because it was seen as better for drawing attention to culture and not just language, and for not homogenising the people and generations it intends to encompass.
Three North Carolina Medicaid surveys conducted from 2000 to 2012 reported increasing numbers of Hispanic children enrolled in Medicaid and much lower trust in providers expressed by their adult caregiver respondents compared with responses for non-Hispanic Black and White children. To verify and explain this apparent trust chasm, we used bivariate and regression analyses. The variables employed included trust (dependent variable); child’s race/ethnicity, age, and sex; satisfaction and health status scales; two utilization measures; respondent’s age, sex, and education; geographical region; and population density of county of residence. Race/ethnicity was strongly associated with trust (p < .001), controlling for other independent variables. Access, satisfaction, and respondent’s age and education were also significant. Our results fit the Behavioral Model for Vulnerable Populations, which maps the role of significant variables in health-seeking behavior. After analyzing the concept of trust, we argue that lower acculturation explains lower Hispanic trust compared with non-Hispanic Blacks. We suggest policies to improve acculturation.
Cultural competence and cultural safety support health professionals to recognise each individual as unique in order to promote optimal health outcomes (Hoare, 2019). This allows for the acknowledgement of diversity that exists within and between individuals and groups in health care (Australian Human Rights Commission, 2018; Nursing Council of New Zealand, 2011). In practice, this represents the broader understanding of culture in health care, and encompasses the dynamic influences of culture on attitudes, values and beliefs (Cox & Taua, 2017; Stein-Parbury, 2018). Health professionals have a responsibility to provide culturally competent and safe care based upon mutual respect for all people. A key consideration when working with individuals is to seek an authentic understanding of their cultural context. This may include family, significant others or a notable absence of kinship (Ramsden, 2002; Wepa, 2015). In this chapter, the discussion focuses on understanding culture, cultural diversity and the need for health professionals to integrate cultural competence into everyday care to support culturally safe practice.
Cultural competence and cultural safety support health professionals to recognise each individual as unique in order to promote optimal health outcomes (Hoare, 2019). This allows for the acknowledgement of diversity that exists within and between individuals and groups in health care (Australian Human Rights Commission, 2018; Nursing Council of New Zealand, 2011). In practice, this represents the broader understanding of culture in health care, and encompasses the dynamic influences of culture on attitudes, values and beliefs (Cox & Taua, 2017; Stein-Parbury, 2018). Health professionals have a responsibility to provide culturally competent and safe care based upon mutual respect for all people. A key consideration when working with individuals is to seek an authentic understanding of their cultural context. This may include family, significant others or a notable absence of kinship (Ramsden, 2002; Wepa, 2015). In this chapter, the discussion focuses on understanding culture, cultural diversity and the need for health professionals to integrate cultural competence into everyday care to support culturally safe practice.
This article provides clinical guidelines for basic knowledge and skills essential for successful work with clients who have obsessive-compulsive disorder (OCD) across ethnic, racial and religious differences. We emphasise multiculturalist and anti-racist approaches and the role of culture in shaping the presentation of OCD in clients. Several competencies are discussed to help clinicians differentiate between behaviour that is consistent with group norms versus behaviour that is excessive and psychopathological in nature. Symptom presentation, mental health literacy and explanatory models may differ across cultural groups. The article also highlights the possibility of violating client beliefs and values during cognitive behavioural therapy (CBT), and subsequently offers strategies to mitigate such problems, such as consulting community members, clergy, religious scholars and other authoritative sources. Finally, there is a discussion of how clinicians can help clients from diverse populations overcome a variety of obstacles and challenges faced in the therapeutic context, including stigma and cultural mistrust.
Key learning aims
(1) To gain knowledge needed for working with clients with OCD across race, ethnicity and culture.
(2) To understand how race, ethnicity and culture affect the assessment and treatment of OCD.
(3) To increase awareness of critical skills needed to implement CBT effectively for OCD in ethnoracially diverse clients.
(4) To acknowledge potential barriers experienced by minoritized clients and assist in creating accessible spaces for services.
Irish Travellers are an indigenous ethnic minority population in Ireland, with poor life expectancy. This study aims to identify factors associated with reported discrimination and how this affects their experiences of accessing and quality of health services, including mental health.
Methods:
The All Ireland Traveller Health Study was a cross-sectional census study in 2010. All Traveller families completed a survey questionnaire (n = 6540), and at random an adult selected from the family completed either a health status (health status study = 1547) or health services utilisation survey (HSU = 1576). Experience of discrimination (EOD) from the census was analysed in relation to HSU data on services used in the previous 12 months and reported experiences of access and quality of that health service. Census variables were analysed in relation to EOD and perceived discrimination (PD).
Results:
In the final models, EOD and PD were significantly associated with socio-demographic, socio-cultural and living conditions. The multivariate odds of reporting EOD ranged from OR 1.84 to 2.13 and were significant for those reporting worse opportunities in accessing health services, mental health (p = 0.001), hospitals (p < 0.001) and public health nurses (p < 0.001). The multivariate odds of reporting EOD ranged from OR 1.95 to 2.71 and remained significant for those who reported they had poorer experiences than others when using health services, quality of experience (OR 2.18, p =< 0.001), trust in providers (OR 1.95, p =< 0.001) and appropriate information (OR 2.71, p =< 0.001).
Conclusions:
Travellers experience high levels of discrimination which negatively affects their engagement with health services. Culturally competent services need to be developed.
Since COVID-19 first emerged internationally, Australia has applied a number of public health measures to counter the disease’ epidemiology. The public heath response has been effective in virus testing, diagnosing and treating patients with COVID-19. The imposed strict border restrictions and social distancing played a vital role in reducing positive cases via community transmission resulting in ‘flattening of the curve’. Now is too soon to assess the impact of COVID-19 on people’s mental health, as it will be determined by both short- and long-term consequences of exposure to stress, uncertainty, loss of control, loneliness and isolation. The authors explored cultural and societal influences on mental health during the current pandemic utilising Geert Hofstede’s multidimensional construct of culture and determined psychological and cultural factors that foster resilience. We also reflected on the psychological impact of the pandemic on the individual and the group at large by utilising Michel Foucault’ and Jacques Lacan’ psychoanalytic theories. Remote Aboriginal Australian communities have been identified as a high-risk subpopulation in view of their unique vulnerabilities owing to their compromised health status, in addition to historical, systemic and cultural factors. Historically, Australia has prided itself in its multiculturalism; however, there has been evidence of an increase in racial microaggressions and xenophobia during this pandemic. Australia’s model of cultural awareness will need to evolve, from reactionary to more reflective, post COVID-19 pandemic to best serve our multicultural, inclusive and integrated society.
I am a Narungga man born on the York Peninsula of South Australia, and hail from the Aboriginal community of Point Pearce. I have a brother, John, and baby sister, Geraldine. My elder sister, Lorraine, is deceased. I attribute my success in life to the close relationship I have with my family; this has kept me culturally strong and focused on community needs as my career has developed over the years. I was proudly married to Mary for more than 30 years until she passed away in 2015, and we have two children, Peter and Lorraine. I firmly believe that being a husband and father are the most important roles I have had in life. Along with Mary I also had the privilege of providing care to our nephews and nieces from time to time when necessary.
The Supplemental Nutrition Assistance Program Education (SNAP-Ed) aims to prevent obesity and chronic disease among SNAP-eligible families by facilitating healthy eating and active living. This study aimed to capture the voices of California SNAP-Ed eligible parents to inform program planners of their challenges in feeding their families, their available supports and priorities for intervention. We conducted eight focus groups with 55 participants across five counties in California from May through August 2017. Trained researchers used Dedoose to code and analyze data for substantive themes and overarching findings.Ten key findings and 4 additional findings were identified. Participants experience multiple challenges, primarily inadequate income and limited access to high quality, affordable healthy food contrasted with easy access to affordable unhealthy food. Despite efforts to manage food resources, most struggle to afford adequate diets. Employed parents confront a particularly challenging dual poverty of money and time. Many parents report feeling guilt related to feeding their children. Participants appreciate available programs and services and suggest increasing community input; providing sustainable programs; lowering the cost of and improving access to healthy food; reducing access to unhealthy food; modifying food assistance efforts; and improving nutrition education and promotion. Overall, low-income parents in California struggle to feed their families the way they would like. Participants generally understand what to feed their children, but struggle with how to do it, perceiving their circumstances and environments as inhospitable to healthy eating. Participants' suggestions can help SNAP-Ed programs and other efforts better support families' needs.
Our aims were to report an analysis of the concept of cultural competency and to explore how the cultural competency of the palliative care workforce impacts the holistic care of young people with palliative care needs from South Asian cultures.
Method:
Using keywords, we searched the online databases MEDLINE, CINAHL, ScienceDirect, and PubMed from January of 1990 through to December of 2016. Some 1543 articles were retrieved, and inclusion and exclusion criteria were applied. A total of 38 papers were included in the concept analysis. The data were analyzed using Coad's (2002) adapted framework based on Rodgers's (1989) evolutionary concept analysis, focusing on the attributes, antecedents, consequences, and related terms in relation to culturally competent care. A model case of culturally competent care was also constructed.
Results:
The literature provides evidence that the concept of culturally competent care is a complex one, which is often expressed ambiguously. In addition, there is a paucity of research that involves service users as experts in defining their own needs and assessing their experiences related to cultural care.
Significance of Results:
Cultural care should be integral to holistic patient care, irrespective of a person's race or ethnicity. There is an urgent need to involve young BAME patients with palliative care needs and their families in the development of a robust tool to assess cultural competency in clinical practice.
“Cultural Competency” is an increasingly important skill required by the humanitarian workforce. Reviews and evaluations of recent major international events criticize tiie lack of cultural competency skills among foreign aid workers. This paper reviews two frameworks in the international literature to propose a model for cultural competency education in the humanitarian workforce.
Methods:
The framework for disaster health, developed by the World Association for Disaster and Emergency Medicine (WADEM) Education Committee, and the Australian National Health and Medical Research Councils (NHMCR) “Cultural Competency in Health: A Guide for Policy, Partnership and Preparation” (2006) were used as frameworks for this review. A meta-review of the literature was conducted to identify cultural considerations in disaster management.
Results:
A definition of cultural competence was adopted from a range of theoretical models. Both the WADEM model, which includes the “Socio political, cultural context”, and the NHMRC model, which describes four dimensions for actions (systemic, organizational, professional, and the individual), identify key principles. Using these principles informed by the literature review, a model is proposed to foster culturally competent behavior incorporating all four dimensions.
Conclusions:
The model argues that “everyone” is responsible for culturally appropriate and responsive management. This review makes explicit the importance of cultural competency skills in the humanitarian workforce and provides a model, underpinned by contemporary frameworks, to address this challenge.
Whilst some improvements to Indigenous education outcomes have occurred in recent years, there remains considerable inequity in the educational experiences and long-term engagement of Indigenous and non-Indigenous students. One of the factors contributing to the challenging environment for Indigenous students is dissonance of social norms, as a result of ethnic and socioeconomic differences between teacher and student. Many hegemonic culture teachers are unaware of Standpoint Theory and the way in which normative beliefs impact on classroom interactions and student outcomes at the cultural interface. This paper draws on the Theory of Planned Behaviour (TBP) to illustrate ways in which schools can identify areas of ethnic and socioeconomic prejudice impacting classroom interactions, and create shared social norms so that Indigenous students are most likely to experience positive educational engagement. Self-Determination Theory (SDT) is then applied to discuss the type of classroom environment that best enables students to internalise positive educational behaviours in an autonomous manner. Such internalisation is necessary to improve long-term outcomes and postschool educational engagement for Indigenous Australians. The theories explored indicate that motivation for behavioural change relies on the individual's self-perceptions of competence, autonomy and normative beliefs regarding the value of education, and that integration of new behaviours requires an emotionally supportive environment and provision of a meaningful rationale. This paper argues that good practice in Indigenous schooling will address these areas specifically.