INTERFACE: CONSIDERATIONS OF DIFFERENCE

Engaging Sudanese and otherAfricans

T
he approach to working with the Sudanese community is no different from working with any migrant or refugee community. often extends to exchanging information about families, friends, relatives and acquaintances. This process is important and is usually accompanied by other 'small talk'. This ritual is carried out irrespective of whether you are meeting the person for the first time, or if you know them well. The 'small talk' normally consists of a detailed introduction. It doesn't matter where the other person is from or what tribe they belong to. This practice is common and often very lively. It is this kind of warmth that is familiar to most Africans. As strange as it might appear, this is what resonates with people from Africa, and constitutes rapport, relationship and trust. Sharing personal stories in these cultures is a real privilege. One of the everyday challenges in working with the Sudanese community arises from understanding the concept of counselling, as it is practiced in western societies. Some Sudanese and African languages don't have a word that is equivalent to 'counselling'. These are the sorts of challenges that bilingual workers and interpreters in counselling services deal with everyday. For instance, it is particularly difficult when trying to make a referral to a counselling service. Having to explain the whole concept of counselling makes the referral process more difficult than usual. In most African communities, as in other refugee and migrant communities, there are explanations for the behavioural changes people go through after exposure to traumatic incidents. Some of the answers can be found in religious beliefs, nature and others. In the Sudanese community, as with many other communities, there are significant stigma attached to people accessing counselling services, as there is little to differentiate them from more severe mental illness. People are dealing with issues that relate to the trauma they are exposed to, yet they fear accessing the services that may be able to help them. Many people tend to relate counselling to sharing past experience and stories, which is a practice of some of the community groups or tribes. In many African communities stories have been the only means of keeping history and community records. Most often the stories are the experiences of other members of the families in the tribal tree, or from other tribes. These stories are used to help people foresee the outcomes of their decisions, judgements, timing, leadership skills, patience, wisdom, ability to consult and learning. But sometimes I wonder if that is the simplified version of the communities attitude towards the concept. Or is it one answer to this enormous search in these communities for some parallels to match what counselling is? In conclusion, our clients do read us. They are constantly in search of the means to educate us about their experiences, values and cultures. Only when we establish those links, when we show genuine interest and respect, will we be able to engage them fully. This article considers the constant challenges that face those working with this community and some of the dilemmas faced by most clients and professionals in engaging each other and forming positive relationships. It must be acknowledged that there are many stereotypes, cultural polarizations and stigma attached to Sudanese and Africans. In our work there is a huge risk of minimising, understating, or oversimplifying the challenges these pose. With that in mind, an awareness of the subtle differences between African clients and other migrant groups is an essential building block in addressing the challenges. It would be fair to say that most professionals who work with Africans in different roles have little relationship with or knowledge about Africa, and its people. Most of the time when we speak to colleagues about Africa all that comes up is this huge well of sympathy and empathy to the continent and its people. Most people don't see Africa from any angle other than suffering, poverty and diseases. It is not viewed as a home to other people. It is not viewed as a place with histories, skills, talents, knowledge and rich cultures. This alone has an impact on the way we perceive our clients. I am not wishing to understate the huge crises happening in Africa today, but I would like to highlight how such a one dimensional view of the continent will influence so much in our experience and minds, and therefore impact on our relationships with our clients. It's also worth mentioning that the majority of our clients struggle with understanding western social systems and structures, including the kind of services available. These services are as foreign as the very concepts behind them. Psychotherapy and counselling is no exception. There are similarities and equivalents to counselling in the African societies our clients come from, yet there are notable differences between the western concept of these practices and the way they are approached in Sudan and Africa. In working with this client group, there is a risk of being seen as missionaries. It is absolutely important to show respect for our client's values, as well as our intention to learn about and understand their culture. Allowing our clients to educate us about their cultures, in turn, helps us tailor our work to meet their needs. Often we expect 'a magic solution', just like our clients are always expecting us to have solutions to their issues. Unfortunately, it's not that easy. The key is in the learning and relationships between the people involved. Those of you who are already familiar with this practice would agree that it's the only way to go. I can't emphasise enough the value of learning and building relationships in counselling and other forms of service delivery. Simple actions like greetings and showing interest in, and respect for, their cultural practice can mean so much to our clients. As well as bringing trust to the session, these actions can add a sense of humour. This is one way to address the power imbalance in these relationships. Although they are supposed to be mutual, significant power imbalances do exist in these relationships. How much does this impact on the outcome of the services we deliver? Another issue that arises regularly is the cultural appropriateness of services. For example, the African culture greeting is crucial and

Benjamin Wani, Bicultural Counsellor, African Communities, STARTTS, NSW. Has worked for joint relief Mission Cairo, and is a member of management of Kinnetti project in North Sudan, funded mainly by World University Services, UK.
PSYCHOTHERAPY IN AUSTRALIA.
VOL 14 NO 3. MAY 2008

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