Pain Culturization Processes PDF

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When individuals from different cultures interact with our healthcare model, a shock occurs, since they find something totally new and unknown to them, both the patient and the professionals having to adapt to it to the greatest extent...

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Pain Culturization Processes

When individuals from different cultures interact with our healthcare model, a shock occurs, since they find something totally new and unknown to them, both the patient and the professionals having to adapt to it to the greatest extent. This is the process of acculturation of pain, the understanding and understanding of the new health system by patients and the expression and ability to transmit the care of professionals. Different population groups find particular ways of perceiving and managing health, illness and pain, and their healing practices go hand in hand with people's culture. Throughout this work we will develop different definitions to better understand what the processes of culturalization of pain mean, we will define what endoculturation and diffusion consist of, to be more clear about how cultures have been formed and why their diversity . We will also talk about the marginalization of pain, which we will try to abolish through cross-cultural nursing, as well as the therapeutic itinerary that people follow, both those belonging to the culture and those different from ours. We will develop examples to be able to visualize more clearly where these factors affect primarily and how to try to combat them through cross-cultural nursing, as we have already explained previously. Below I expose a series of concepts of culture, by different authors, to be able to go a little deeper and start from the base to know what we want to express with the processes of culturing pain. Culture is the "lens" with which we look at reality and interpret the world, the "code" with which we read everything that comes our way; reality is already one

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cultural interpretation that the person makes from a world of life shared with other people in social groups The way the person perceives, experiences and faces their disease is the personal, interpersonal and cultural experience of the pathology, the beliefs of the disease are part of the ideas that each group has about how it is located in human existence. In addition to explaining disease, culture shapes the experiences of symptoms Culture is the learned set of traditions and lifestyles, socially acquired, of the members of a society, including their patterned and repetitive ways of thinking, feeling and acting, that is, their behavior Some anthropologists restrict the meaning of "culture" exclusively to the mental rules for acting and speaking shared by the members of a given society. They consider that these rules constitute a kind of grammar of behavior and consider actions as phenomena of a "social" rather than a "cultural" nature. This is the distinction that some anthropologists try to make when they differentiate social and cultural anthropology. Cross-cultural nursing is defined as ETC as the formal area of study and work focused on care based on culture, health beliefs or illness, values and practices of people, to help them maintain or regain their health, face their disabilities or his death

OBJECTIVES General: · Raise awareness among both health personnel and members of a population of the importance of the different perfections of pain and suffering in order to act accordingly and improve the health of those people belonging to other cultures. · Respect the ideologies belonging to the different cultures that come together in the same place. Specific: · To know the processes of acculturation of pain in immigrants. · Develop

cross-cultural nursing to be able to carry outculture-based care.

· Zoom in the different experiences produced in immigrants through real examples. · Define endoculturation. · Know the concept of filiation.

METHODOLOGY Reading of books and extraction of those most interesting points for the elaboration of the subject through a bibliographic search of articles, texts and documents about the processes of acculturation of pain. When we have all the maximum information collected, we analyze the most relevant aspects that provide us with knowledge related to the subject. Below we develop all this information along with examples, definitions and quotes. Finally, we draw up the conclusions, synthesizing the key and most important points in this work, in order to have a clear and schematic idea of the concept that we want to convey about the processes of culturing pain.

DEVELOPING As we have explained, culture is very important both in the disease process and in the health process. Each culture has its own beliefs and traditions about pain and how to combat it, while establishing forms of social organization, the duality between health and disease. For this reason, to study these terms in a population, we need to know its culture, since neither disease nor pain occur by chance, rather they depend strongly on certain sociocultural factors. Culture is that complex set that includes knowledge, values, habits, tastes, aversions, beliefs, art, morals, law, customs and any other capacity or other habit acquired by man as a member of a society. They are also characteristics of a group that are transmitted from one generation to another. In order to better understand how the culturalization processes of an immigrant society can be produced when it arrives in another country different from its own, we will introduce a series of concepts necessary to understand how great cultural diversity has been formed, what happens when they arrive to a different society, with a different health system and beliefs; and what can we do as nursing professionals to help in their integration.

Endoculturation The culture of a society tends to be similar in many ways from one generation to the next. In part, this continuity in lifestyles is maintained thanks to the process known as endoculturation. Endoculturation is a partially conscious and partially unconscious learning experience, through which the older generation incites, induces and

it forces the younger generation to adopt traditional ways of thinking and behaving. Thus, Chinese children use chopsticks instead of forks, speak a tonal language, and abhor milk because they have been endocultured in Chinese culture. Endoculturation is based mainly on the control that the older generation exercises over the means of rewarding and punishing children. Each generation is programmed not only to replicate the behavior of the previous generation, but also to reward behavior that conforms to the guidelines of its own endoculturation experience and to punish, or at least not reward, behavior that deviates from these ( Harris, M. 2003) (5).

Diffusion While endoculturation refers to the transmission of cultural traits through generation, diffusion designates the transmission of cultural traits from one culture and society to another. This process is so frequent that it can be said that most of the traits found in any society have originated in another. It can be said, for example, that the government, religion, law, diet, and language of the people of the United States are “borrowed” diffused from other cultures. Thus, the Judeo-Christian tradition comes from the Middle East, parliamentary democracy from the West, the grains of our diet — rice, wheat, corn — from ancient and remote civilizations, and the English language from an amalgam of various languages. At the beginning of this century, diffusion was considered by many anthropologists as the most important explanation of cultural differences and similarities. The persistent effects of this point of view can still be appreciated in attempts to explain the similarities between great civilizations as a consequence of deriving from one another: Polynesia from Peru, or vice versa; the Mesoamerican lowlands of the highlands; China from Europe, or vice versa; the New World (the Americas) from the Old, etc. However, in recent years, diffusion has lost steam as an explanatory principle. No one doubts that, in general, the closer two societies are, the greater will be their

cultural similarities. But these similarities cannot be simply attributed to an automatic tendency to diffuse traits (Harris, M. 2003). Taking into account all the concepts of culture and its relationship with health care habits in an alternative way, it is pertinent to make a vision of the various cultural beliefs and practices: Some African Americans have various health beliefs, such as the use of herbal teas, laxatives and bracelets, protectors, and the use of folk medicine, prayers, and the "laying on of hands." Home remedies are also important components of your health practices. Just as there are a great variety of cultural groups within the same society, generated from processes such as migrations, each one has an identity, which is reflected in their family customs, language, foods, ways of dressing, art, morals, hygiene habits and daily life to the concepts of health and disease; The ways of treating illnesses and the level of knowledge vary, and may be different from those of the nurse, which is why the concept of culture within nursing care cannot be ignored, since according to The care plan should be based on this, against which there may be a greater adherence of the patient if the cultural context is taken into account, since within the care practices it can be found what it refers to (Sorretino, S. 2002) as the "practice of rituals to cure them"; These influences of cultural care can be widely recognized and therefore users express preference to choose that care over traditional care.

Culturization of pain In contemporary western societies, a health sector has been established whereby people try to fight disease and pain. It is medicine-scientist. Today's medicine tries to provide a social service to citizens to maintain well-being. This is a cognitive system, which not all civilizations have developed.

There are many ways of treating diseases and their healing practices go hand in hand with the cultural forms of the inhabitants, to this day there are still civilizations that face disease and pain based on the magical and religious beliefs inherited by their ancestors. In these more traditional societies, the most basic denomination of disease is to think of it as the intrusion of something bad in both the body and the soul, and the acceptance of the latter is what differentiates us from one culture to another and the one that establishes the differences between the developed world of traditional medicine. While modern medicine considers disease as a biological phenomenon, an effect of natural causes, traditional societies had developed the art of giving a social meaning and a moral sense to disease, considering it as a punishment for the faults of the community or of the individual or as the effect of the action of some other individual. In such societies it is thought that disease and pain have been sent by gods to punish social disorder, for example in African cultures they believe that the disease has been allowed by God, so that its cure will always be in charge of divine power . That is, they turn to healers since these diseases cannot be attributed to biological nature. With which when they have to be treated medically, we must make an interpretation of the attitudes that emigrants belonging to cultures of traditional societies have, regarding official health. When an African expresses his ailments and feelings to us, we have to translate them, both explained and understood, into cultural keys. This phenomenon is called acculturation of pain People from the third world, with cultures different from the western one and with their own perfections regarding health-disease, in their illness are being explored, interpreted and treated exclusively in positivist scientific medical keys typical of the culture. This is what is called the marginality of pain.

In the small African villages there are no doctors or nurses, or medical consultations, only in some they have a doctor who visits an outpatient once a week or every fortnight. Isolation leaves shamans3 as the only alternative left to the patient, only in cases when the disease becomes chronic and there is no real possible solution, the patient is forced to travel to the city and go to a doctor's office. doctor or specialist. In the mountainous areas of the Moroccan Atlas, for example, many families live in semi-isolation. However, rural areas in central Morocco, such as those near Casablanca, improved communications and urban proximity allow greater access to westernized health centers, in these cases the population has acquired more the habit of care to official medicine than to traditional medicine; This does not mean that the figure of shamans disappears, but hospital care is more entrenched. However, in the urban world, the opposite phenomenon to that described for the rural one occurs: when the urban population cannot find remedies that reach Western medicine, they turn to healers. Most people request his services for legal, love, marriage, lack of work and political problems. Healers consider that healing people through herbs, candles, spirits and prayer is a mission they have to help people regain health and self-confidence. They have the conception that they are a vehicle of God and the work of the healers is to give confidence to people and tell them that they are going to relieve themselves. That is, when people exploit all possible means available in our health system, they do not lose hope and despair leads them to try new, more traditional forms of healing. We are talking about the therapeutic itinerary, the circuit that people follow to be healed

African hospitals are far from being like ours, they are not well equipped with infrastructure and social security, if there is one, does not cover as many possibilities as here. The most direct access that Africans are having to medicine and pharmacology is selfmedication. When someone takes some pills and they do well, it is common for them to become famous and the whole neighborhood or village takes them. In the use of traditional medicine, the population exercises a domain of the diseasehealth relationship and the resources of the environment (plants, roots, medicinal waters ...) are the elderly who learned it from their parents and neighbors and who transmit it to the younger population. Other more serious ailments are cured by a "professional", as is the case of trauma and childbirth; these are made by the bone composers and the parts. For this reason, almost all Africans have been born at home, assisted by an older woman, who is present at all deliveries. Religion plays a very important role in certain practices and beliefs. There are too many patients per doctor in these areas, although the percentage who come to him is clearly a minority and the ruralization of the African continent leads us to the fact that immigrant Africans have never been to a hospital, nor do they know how it works. Therefore, these sociocultural circumstances demand from the immigrant a reworking of his codes of values and an adaptation to the new environment, his conception of health-disease, as the channels of healing, have to be culturally altered by necessity. For this reason, there is talk of a culturalization of pain or westernization of the disease. Since when the immigrant arrives they must interpret, explain and understand their illness in positivist scientific-medical keys typical of the culture

This is apparently possible, although it also causes a cultural mismatch in them, so they use official medicine strictly when they have a serious problem. This means that they have understood the value of medical science, but they do not change their habits or nutritional, hygienic, or their global value of health as a general state of man. Most of them upon arrival notice for the first time common diseases that they had never known due to lack of information and believe that in our society there are different diseases even more serious. One of the most important difficulties they encounter upon arrival is that they do not know the mechanism of Western medicine, the way the doctor speaks, the presence of drugs, the symptoms they have to describe ... They may be new symptoms or the interpretation of them was different, they will be explored, diagnosed, treated mentioned and considered in a different way than they used to. As we have said before, they have to cultivate their pain, even in the ailments they already had before arriving, where the state is usually very advanced. The most prominent problems were digestive problems due to the inadequate diet they had (rice, alcohol ...) and the intake of undrinkable water. They do not come to the consultation until they cannot take it anymore because they are not aware that it is an imbalance. Little by little these problems are disappearing, as they learn that they have to vary their diet. Fever is a cultural symptom, since in the West we associate it with a simple cold and in Senegal, for example, they associate it with malaria. Sexually transmitted diseases are also being reduced by awareness of condom use.

The obstacles that hinder access to public health care can be grouped into several groups:

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According to the origin: because they have different health cultures

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Already settled: ignorance of the language, lack of general information, legal and socio-labor conditions, and their poverty and marginalization, forces them to live in unhealthy homes.

Therefore, the individual is forced to reorganize his codes of values and adapt to the new environment, he has had to cultivate pain. When you suffer from the same disease as in your country some time ago, you will not receive traditional medicine, but you will have to learn to read the keys of scientific medicine. The knowledge of traditional medicine is excluded. An added problem in this process is language, since as they do not know the language, it is very difficult for them to understand what the doctor is saying, which is an obstacle to understanding and social interaction. The lack of comprehensive, affordable and adapted information is also a drawback. The mobility they usually take from one place to another also makes it difficult for them to follow treatment or access healthcare. Once sick, everything becomes a vicious circle, since mobility, lack of information, inadequate housing, incomprehensibility of the language ... prevent adequate treatment to end the disease and adequate recovery. For this reason, nursing professionals must try to make their interaction with health as easy as possible through cross-cultural nursing (CTE). Cross-cultural nursing This is a formal area of work and study focused on care based on the culture, health and illness beliefs, values and practices of people, to help them maintain or regain their health in the face of their disabilities or their death (Leininger, M. 1995).

The concepts of culture and care are closely related to establish the philosophy, nature and essence of ETC as a new body of knowledge and action in nursing. Essentially, culture refers to the beliefs, values, symbols, lifestyles of a particular culture and which are learned, practiced and generally transmitted from generation to generation as norms of behavior in life; while the concept of care comes from nursing. He has defined care as the essence and differentiating act of nursing that allows people to maintain or restore their health or well-being or face their illness, disability or death (Leininger, M. 1991). By synthesizing culture and care, the field of cross-cultural nursing was created. CTE becomes meaningful when nurses simultaneously focus on the culture and care of people, their way of life, their healing, or helping them cope with their disability or death. Providing culturally appropriate and safe care makes a difference in whether people get better, stay sick, or get worse. The beliefs, values and desired lifestyles of human beings have been incorporated into nursing and health services. When these propositions and objectives are maintained, then the people we care for will not experience negative situations such as cultural ...