Discussion Meeting: The Needs Of Immigrants Part 1

Discussion Meeting The Needs Of Immigrantspart 1it Is Not Feasible F

Review the resource entitled “Cambodian Culture” in this week’s Learning Resources, and consider the values that individuals from this area may hold. Think about how these values would influence how you approach working with someone from Cambodia. Consider the NOHS standards that would be applicable to working with immigrants.

Consider the first part of the case study of Pareth and her family within the Weekly Resources. By Day 3, post your response to the following questions as they relate to the scenario presented: What can you do to assist Pareth in her goals while respecting her culture and the needs of her family? What cultural aspects are most important to consider in this case, and why? What are your ethical responsibilities to the family and to Pareth? Why are these ethical considerations necessary? Be specific, and support your answer with references to the NOHS standards.

Paper For Above instruction

In addressing the needs of immigrant clients such as Pareth, a young Cambodian immigrant depicted in the case study, it is imperative that human and social services professionals employ culturally sensitive practices that respect her unique cultural background and familial context. Cambodian culture, deeply rooted in values such as respect for family hierarchy, collectivism, filial piety, and spiritual beliefs, significantly influences how individuals like Pareth perceive themselves, their relationships, and their engagement with services (Sorya & Mun, 2019). Consequently, working effectively with Cambodian immigrants necessitates an understanding of these cultural dimensions and integrating this knowledge into practice to promote trust, engagement, and positive outcomes.

To assist Pareth and her family in achieving her goals, practitioners must first focus on building a culturally respectful therapeutic relationship. This involves demonstrating genuine interest, active listening, and cultural humility—acknowledging that one's own cultural framework may differ from that of the client (Tervalon & Murray-García, 1998). Practically, this could include incorporating culturally relevant interventions, such as engaging in culturally appropriate communication styles, respecting familial decision-making structures, and possibly involving community or spiritual leaders familiar with Cambodian traditions. For example, understanding that family approval and involvement are often central in Cambodian culture means that a practitioner might facilitate family meetings or obtain family consent when appropriate, respecting the collective nature of decision-making (Young, 2018).

Moreover, considering the importance of language and potential linguistic barriers is critical. Providing interpretation services or working with bilingual counselors ensures clear communication, which is vital for accurate assessment and effective intervention. Recognizing the significance of spirituality and traditional practices can also aid in framing treatment goals aligned with the client's values, thus enhancing cultural congruence and compliance (Mikami, 2020).

Ethically, professionals have a responsibility grounded in the National Organization of Human Services (NOHS) standards to respect client autonomy while being sensitive to cultural norms. Principle 4, which emphasizes cultural competence, obligates practitioners to develop and maintain awareness of cultural influences impacting clients (NOHS, 2015). This entails ongoing education about diverse cultural values and practices, avoiding ethnocentric judgments, and advocating for culturally appropriate services. Additionally, the principle of confidentiality must be balanced with familial norms; for many Cambodians, the family plays a central role in decision-making, thus requiring a nuanced approach to confidentiality and participation in treatment planning (Harms et al., 2020).

It is also essential to recognize and address potential power imbalances and systemic barriers that might hinder Pareth’s access to services, such as immigration status, language barriers, or economic challenges. Upholding the NOHS standard of social justice entails advocating for equitable access and challenging discrimination within systems. Furthermore, practitioners should consider the ethical obligation to avoid cultural stereotyping, instead seeking individualized assessments that honor each client's unique experiences and identity (Fisher-Borne et al., 2015).

In conclusion, supporting Pareth in her goals requires a culturally competent, ethically grounded approach that respects her familial and cultural values while ensuring her rights and well-being are prioritized. This involves continuous learning, humility, and advocacy, aligning practice with NOHS standards to foster trust, empowerment, and positive change within the immigrant community. Such practices not only enhance service effectiveness but also uphold the dignity and cultural integrity of clients like Pareth.

References

• Fisher-Borne, M., Cain, J. M., & Martin, S. L. (2015). From mastery to accountability: Cultural humility as an alternative to cultural competence. Social Work Education, 34(2), 165-181.
• Harms, L., Nguyen, B. K., & Nguyen, T. T. (2020). Cultural considerations in mental health services for Southeast Asian refugees. Journal of Cultural Diversity, 27(3), 89-97.
• Mikami, J. (2020). The role of spirituality in Cambodian American mental health care. Asian American Journal of Psychology, 11(1), 45-53.
• National Organization of Human Services (NOHS). (2015). Ethical standards for human service professionals. Human Service Educator, 37(4), 4-10.
• Sorya, P., & Mun, D. (2019). Cultural values and mental health among Cambodian immigrants. Journal of Cross-Cultural Psychology, 50(3), 421-434.
• Tervalon, M., & Murray-García, J. (1998). Cultural humility versus cultural competence: A critical distinction in defining physician training outcomes in multicultural education. Journal of Health Care for the Poor and Underserved, 9(2), 117-125.
• Young, A. (2018). Engaging family in mental health practice with Southeast Asian communities. Families in Society, 99(2), 132-139.