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The Nursing Care and Assessment of Mentally Ill Muslim Clients

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The Nursing Care and Assessment of Mentally Ill Muslim Clients
According to The Pew Forum (2009), there are upwards of 1.5 billion individuals worldwide, irrespective of age, gender or race that are adhering to the principles of the Islamic religion. These individuals are referred to as Muslims, and in conjunction, they constitute approximately 23% of the globes 6.8 billion population (The Pew Forum, 2009). Currently, Australia is regarded as one of the greatest ethnically diverse nations worldwide (Australian Bureau of Statistics, 2007). This extensive variation in nationalities poses a complex issue in regards to the treatment of culturally and linguistically diverse (CALD) individuals within the health care system – primarily in the mental health sector (Elder, Evans & Nizette, 2009). Although Islam is a sole religion, it is imperative for nurses to comprehend that Muslims are not a homogeneous group (Taheri, 2008). Each mentally ill Muslim client will be required to liaise with their psychiatric nurse in order to construct a pertinent, culturally appropriate care plan, that enables the expression and practice of their Islamic faith throughout the duration of their illness (Charles & Daroszewski, 2012). Consequentially, the ensuing academic essay will aim to not only describe the applicable nursing care and assessment of thirty-eight year old Mrs Katijah Ahmed, but to also discuss the nursing actions and their necessary alterations with consideration to Mrs Ahmed’s Islamic background, to enable the provision of patient-centred, culturally competent care in the treatment of her diagnosis of Borderline Personality Disorder.

Although there is an expectation of nurses to provide personalised, patient-centred care to all physiologically and psychology unwell patients (Dempsey, French, Hillege & Wilson, 2009), the treatment of culturally diverse individuals must be particularly modified to ensure their religious and cultural beliefs, values, behaviours and rituals are accommodated and understood (Andrews & Boyle, 2008).

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