Activity as a tool in language training for immigrants and refugees

Abstract

The main findings were that the individual immigrant's history of activities received little attention during the language training. There was hardly any mention of previous experience from everyday life and work. By relying on different activities in the language training, the resources and background of the individual immigrant would have become more visible. Familiar activities from one's own culture enable communication when language skills are limited.

Occupational experiences of forced migrants: A scoping review

“…Such policies resulted in feelings that everyday life could be likened to prison (Horghagen & Josephsson, 2010;Steindl et al), simultaneously encouraging dependency and imposing restrictions on individuals and their occupations (Suleman & Whiteford, 2013). The search for paid employment was further complicated by the language and educational qualifications required for a variety of jobs in host societies (Smith, 2012;Smith, Stephenson & Gibson-Satterthwaite, 2013;Werge-Olsen & Vik, 2012;Whiteford, 2005). Engaging in productive occupations was particularly challenging for refugees living with disabilities (Mirza, 2012;Mirza & Heinemann, 2012).…”

“…Examples included participating in sports and in the arts such as dancing, creating artwork, gardening, listening to music and choir-singing (Adrian; Bishop & Purcell; Mondaca & Josephsson; Morville & Erlandsson). Other refugees worked towards occupational balance by engaging in productive occupations such as attending school, learning a language or participating in paid work (Copley, Turpin, Gordon & McLaren, 2011;Steindl et al;Werge-Olsen & Vik, 2012). These examples of preferred occupations shared an important common theme of social interaction, which provided the participants with a sense of belonging and meaning, aspects that are crucial in the process of achieving occupational balance.…”

“…Adapting occupations was emphasised as a way for forced migrants to bridge the gap between the dominant cultures of their home and host societies, thereby maintaining a sense of continuity in their lives (Bishop & Purcell, 2013;Horghagen & Josephsson, 2010;Mirza, 2012;Morville & Erlandsson, 2013;Werge-Olsen & Vik, 2012). For example, Werge-Olsen and Vik described how one participant who was no longer able to play football continued to enjoy this occupation by instead watching it with friends who shared his interest.…”

“…Authors also explored how changing occupations could hold therapeutic value (Copley et al, 2011;Horghagen & Josephsson, 2010;Werge-Olsen & Vik, 2012) and enabled individuals to strengthen connections within their community (Bishop & Purcell, 2013;Mondaca & Josephsson, 2013;Morville & Erlandsson, 2013;Whiteford, 2005). For example, Horghagen and Josephsson found that by participating in a theatre production with individuals from outside their communities asylum seekers developed more meaningful roles in society as the new routines they established by taking part in rehearsals acted as a stabilising influence in their lives.…”

Comparing participation patterns in out-of-school activities between Israeli Jewish and Muslim children

“…The awareness of health services providers to the person's life, social setting, and context of living refers to cultural competence. When therapists develop their cultural competence, they integrate the person's cultural values into therapeutic intervention (27)(28)(29). Understanding children's cultures could explain aspects in their routines that may affect their development, performance, and participation (30)(31)(32).…”