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Racism, Privilege, and Stereotyping as Barriers to Aboriginal Health Access Assignment Sample

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Evaluating The Concepts Of Racism, Privilege, And Stereotyping For Understanding The Health Access Of Australian Aboriginal People

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Society has been poisoned by racism, unjustified privileges because of race, and prejudice against everyone else, including stereotyping. Despite some claims to the contrary, there is still a problem with this kind of bigotry (Tynan et al. 2020). People having black complexions still cannot access several items on “Peggy McIntosh's 1988 list of white privileges” nowadays. Stereotyping could be a smaller harmful type of prejudice than racism, but it is still detrimental, thus people should avoid it. This essay explores the principles mentioned above that discuss my personal experiences with “racism, privilege, and stereotyping”. This research paper's main aim is to outline the defined related concept and also explain access to health services. This research study also explains the strategies to address health problems in a way of culturally safe as well as also explains a short summary of the topic.

Define related concept


The phrase describes the categorization of individuals into several categories by their physical traits, particularly such as skin tone, hair type, etcetera (Ray et al. 2019). People exhibit more "within-group variances" than "between-group variations," indicating that there is a biological foundation for this. Therefore, racial categories were socially as well as politically formed.


Racism is characterised as hostility toward other people because of their racial groups. This can take numerous forms, including "action, belief, attitude, policy", and manifestations at the personal, cultural, as well as institutional levels.


The terms ethnicity, as well as race, are frequently used interchangeably (Jongen et al. 2019). These, however, aren't the same thing. Although ethnicity is linked to cultural traits like “nationality, regional culture, traditions”, as well as so on, race has been linked to physical traits.


Identity is defined as “who or what they are”, along with the characteristics that distinguish one individual from another or possibly a group of people.


A privilege has been defined as an unearned advantage or a collection of benefits that one group receives while another is denied (Ali et al. 2020). The researcher discusses white privilege even at personal, cultural, as well as institutional levels in this book.


The phrase refers to “overgeneralization" using a wide range of criteria, including "social status, class, age, gender, sexual orientation”, and talents. There is no substantial evidence or convincing arguments in favour of stereotyping.

The above-mentioned concepts were all connected and had points when they came together or interacted. For instance, there is often an overlap between race and ethnicity. However, this word can refer to both an individual and a collection of individuals, the identity concept is far more intimate (Hogarth, 2019). Although race, as well as ethnicity, could have an effect, identity is determined by a variety of factors. Stereotyping is prejudice based on particular factors, while racism is racially motivated discrimination. This is a form of racism when others "races", such as a particular race, are regularly linked with privilege.

Access to health services

Indigenous peoples frequently struggle to obtain appropriate conventional primary medical care. Connectivity to primary medical care necessitates more than simply offerings that are easily accessible. It is occasionally difficult to ensure the availability of medical people caring for Indigenous peoples, who are frequently confronted with a slew of respect for the project, including racism and oppression. This conceptual model synthesis attempted to identify barriers to the Indigenous community's care experiences and afterwards investigate how, if anything these barriers were acknowledged by Indigenous medical services (McGinnis, Harvey & Young, 2020). The data revealed a clash of cultures in identifying and visualising disability. The Contemporary western biopsychosocial model of intellectual disabilities was regarded as inappropriate by many Aboriginal human beings. Non-Aboriginal workers perceived this as an indication of Aboriginal people's lack of information about impairment as well as the accessibility of disability support. The respondents stated that perhaps the Aboriginal population has a wide range of perspectives on impairment. Aboriginal families frequently used the word "standard" to characterise how Aboriginal communities viewed impairment as "part of growing up" (Jennings et al. 2021). According to a few people involved, many aboriginal families have adapted as well as modified their families to include individuals with disabilities.

 Aboriginal people associate living in a sterile medical environment with racial hatred as well as mistreatment. Because of their recent and previous experiences with community resources, numerous Aboriginal people are sceptical of the current healthcare system. Add to that, Aboriginal patients are hesitant to navigate an "unknown" healthcare system that may treat people in an "unwelcoming" manner, particularly if they do not follow an array of, such as arriving on time. People have gotten used when seeing relatives as well as friends leave for the hospital but still never return."

According to the attendees, "recognition of disability" impacts involvement in disability support. Aboriginal people have always been required to comprehend the concept of "impairment" as defined either by the impairment provider, including screening procedures and brands, in order to engage in services(Taylor, Lalovic, & Thompson, 2019). As a result, Aboriginal family members may be forced to abandon their cultural and religious perspectives on impairment in order to embrace formal disability assistance that is provided or allocated accordingly in a fashion more coherent with biomedicine perspectives on disability. Unemployment as well as a lack of education, for example, were cultural as well as differences in health that affected whether Indigenous patients, their own families, as well as societies could access medical services. Indigenous effective healthcare providers tackled these issues in a wide range of ways, such as providing transportation from and to appointments, lowering healthcare spending for low-income groups, and nearer discussion with, though not direct participation of, local residents in identifying and afterwards addressing health requirements.

Strategies to manage health issues in a culturally safe way

“Cultural safety” would be a notion that includes self-awareness of such clinician's actual culture including a study of positional authority, especially colonial contexts, which may be used to regulate or limit certain populations' cultural norms or beliefs. Cultural competency is a phrase that is similar but different (Balabanski et al. 2018). A clinician's awareness, understanding, ability, and interactions with clients from culturally distinct groups seem to be the emphasis of cultural competency. While both ideas emphasise the clinician's self-awareness, a competency lens doesn't really question any larger environment in which treatment is delivered or perhaps the clinician's personal biases or preconceptions. Instead, it posits that cultural groupings may have some fixed or identifiable features. In Canada, a number of healthcare professional organisations, “health authorities”, including academic institutions all practise under the guiding idea of cultural safety. However, there remain few culturally appropriate treatment alternatives for Indigenous patients available within the "Canadian healthcare system" (Ahmed et al. 2020). This is often the case when palliative services are provided, especially in rural areas where programmes are being developed. A survey of the literature revealed that a major obstacle to providing culturally appropriate palliative care treatments as well as support was clinicians' insufficient understanding of various cultural perspectives on death plus their essentialized attitudes to the field. Despite becoming a top focus for care, most Indigenous patients and families express unfulfilled spiritual as well as emotional requirements. This group might have a high level of mistrust for advanced planning, which could make it difficult for them to choose a course of treatment. Such incidents reflect the necessity for "palliative care" that is acceptable for cultural norms or are formed either by the colonial past or injustices that many elderly "Indigenous people were survivors of.

Palliative care accessibility as well as perspectives for rural Indigenous groups might well be hampered by moving to urban areas, and navigating a foreign healthcare system, including making do with fewer resources, physicians, or accessibility to speciality care (Dimitropoulos et al. 2020). In remote areas, there is frequently a lack of sufficient participation of "members of the Indigenous" community in medical jobs, which can create obstacles with "Indigenous families" utilising healthcare in terms of cultural knowledge, communication, as well as self-determination. Therefore, it is crucial to describe how patient safety might be implemented in such a "rural palliative care" context as well as create effective strategies to support such communities throughout the final stages of life.


It can be concluded that society has been poisoned by racism, unjustified privileges because of race, and prejudice against everyone else, including stereotyping. Although some could contend that this kind of racism doesn't exist anymore, the reality is it does. The above-mentioned concepts were all connected and had points when they came together or interacted. For instance, there is often an overlap between race and ethnicity. Although this term can relate to a person as well as a people group the idea of identity is much more personal. Race, as well as ethnicity, may have an effect, but recognition is motivated by more than just these things. Include the key distinctions between conventional and aboriginal medical care, as well as any additional potential obstacles to community-based health services. A clinician's awareness, understanding, ability, and interactions with clients from culturally distinct groups seem to be the emphasis of cultural competency. While both ideas emphasise the clinician's self-awareness, a competency lens doesn't really question any larger environment in which treatment is delivered or perhaps the clinician's personal biases or preconceptions.


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