The intersections of culture and power in clinician and interpreter relationships: A qualitative study.

Becher, Emily; Wieling, Elizabeth

doi:10.1037/a0037535

Cited by 28 publications

(26 citation statements)

References 41 publications

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“…This may be partly due to limited access to interpreters in some palliative care systems found in French-and Italian-speaking Switzerland. But it may also be due to the health care professionals' own ambivalence toward interpreter-mediated patient consultations, associated with their fear of losing control [25,26]. In palliative care, interpreters do however experience as difficult their sudden immersion in complex end-of-life situations [27].…”

Section: Discussionmentioning

confidence: 99%

Introducing cross-cultural education in palliative care: focus groups with experts on practical strategies

et al. 2020

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Background The linguistic and cultural diversity found in European societies creates specific challenges to palliative care clinicians. Patients’ heterogeneous habits, beliefs and social situations, and in many cases language barriers, add complexity to clinicians’ work. Cross-cultural teaching helps palliative care specialists deal with issues that arise from such diversity. This study aimed to provide interested educators and decision makers with ideas for how to implement cross-cultural training in palliative care. Methods We conducted four focus groups in French- and Italian-speaking Switzerland. All groups consisted of a mix of experts in palliative care and/or cross-cultural teaching. The interdisciplinary research team submitted the data for thematic content analysis. Results Focus-group participants saw a clear need for courses addressing cross-cultural issues in end-of-life care, including in medical disciplines outside of palliative care (e.g. geriatrics, oncology, intensive care). We found that these courses should be embedded in existing training offerings and should appear at all stages of curricula for end-of-life specialists. Two trends emerged related to course content. One focuses on clinicians’ acquisition of cultural expertise and tools allowing them to deal with complex situations on their own; the other stresses the importance of clinicians’ reflections and learning to collaborate with other professionals in complex situations. These trends evoke recent debates in the literature: the quest for expertise and tools is related to traditional twentieth century work on cross-cultural competence, whereas reflection and collaboration are central to more recent research that promotes cultural sensitivity and humility in clinicians. Conclusion This study offers new insights into cross-cultural courses in palliative and end-of-life care. Basic knowledge on culture in medicine, variable practices related to death and dying, communication techniques, self-reflection on cultural references and aptitude for interprofessional collaboration are central to preparing clinicians in end-of-life settings to work with linguistically and culturally diverse patients.

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Section: Discussionmentioning

confidence: 99%

Introducing cross-cultural education in palliative care: focus groups with experts on practical strategies

et al. 2020

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“…However, they hesitated to step outside the “conduit” role since they recognized that it could harm the client-practitioner relationship. Simultaneously, practitioners have also felt ambivalent since they realized using an interpreter as a cultural broker ensures more accurate communication, yet have expressed concern about potential power shifts if the interpreter became too involved (Becher and Wieling, 2015).…”

Section: Introductionmentioning

confidence: 99%

Data in–data out? A metasynthesis of interpreter’s experiences in health and mental health

Yick

Daines

2017

Qualitative Social Work

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The goal of this metasynthesis study was to employ qualitative research studies to explore the experiences of interpreters working in hospitals or mental healthcare facilities. Using Noblit and Hare’s meta-ethnographic strategy, findings from six qualitative articles were reduced to seven main themes: (1) technicalities of interpreting, (2) balancing objectivity versus supporting and identifying with the patient, (3) emotionally charged stories, (4) workplace stress, (5) interpreters’ recommendations, (6) coping strategies, and (7) integrating the past with existential growth. Practice recommendations include examining the workplace culture for attitudes that devalue interpreters. To reduce secondary trauma, it is recommended that interpreters become integrated team members with access to supervision and stress management, in order to build coping strategies. Interpreters suggested implementing preparation time and debriefing time, as well as ongoing training and professional development. However, these suggestions raise complicated administrative issues surrounding fee-for-service reimbursement.

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Section: Discussionmentioning

confidence: 99%

Introducing Cross-Cultural Education in Palliative Care: Focus Groups With Experts on Practical Strategies

Semlali

Tamchès

Singy

et al. 2020

Preprint

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Background: The linguistic and cultural diversity found in European societies creates specific challenges to palliative care clinicians. Patients’ heterogeneous habits, beliefs and social situations, and in many cases language barriers, add complexity to clinicians’ work. Cross-cultural teaching helps palliative care specialists deal with issues that arise from such diversity. This study aimed to provide interested educators and decision makers with ideas for how to implement cross-cultural training in palliative care. Methods: We conducted four focus groups in French- and Italian-speaking Switzerland. All groups consisted of a mix of experts in palliative care and/or cross-cultural teaching. The interdisciplinary research team submitted the data for thematic content analysis.Results: Focus-group participants saw a clear need for courses addressing cross-cultural issues in end-of-life care, including in medical disciplines outside of palliative care (e.g. geriatrics, oncology, intensive care). We found that these courses should be embedded in existing training offerings and should appear at all stages of curricula for end-of-life specialists. Two trends emerged related to course content. One focuses on clinicians’ acquisition of cultural expertise and tools allowing them to deal with complex situations on their own; the other stresses the importance of clinicians’ reflections and learning to collaborate with other professionals in complex situations. These trends evoke recent debates in the literature: the quest for expertise and tools is related to traditional 20th century work on cross-cultural competence, whereas reflection and collaboration are central to more recent research that promotes cultural sensitivity and humility in clinicians.Conclusion: This study offers new insights into cross-cultural courses in palliative and end-of-life care. Basic knowledge on culture in medicine, variable practices related to death and dying, communication techniques, self-reflection on cultural references and aptitude for interprofessional collaboration are central to preparing clinicians in end-of-life settings to work with linguistically and culturally diverse patients.

show abstract

The intersections of culture and power in clinician and interpreter relationships: A qualitative study.

Cited by 28 publications

References 41 publications

Introducing cross-cultural education in palliative care: focus groups with experts on practical strategies

Introducing cross-cultural education in palliative care: focus groups with experts on practical strategies

Data in–data out? A metasynthesis of interpreter’s experiences in health and mental health

Introducing Cross-Cultural Education in Palliative Care: Focus Groups With Experts on Practical Strategies

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