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For over 30 decades, cultural competence has commanded significant attention, being viewed as the cornerstone of fostering cross-cultural communication, reducing health disparities, improving access to better care, increasing health literacy and promoting health equity. However, a medley of definitions and conceptualizations has created intense debate, questioning its true ability to address cross-cultural problems in healthcare delivery. One ongoing debate centers around the relationship between cultural competence and cultural humility. Part I of this two-part series on cultural competemility will revisit this debate by discussing competing views of this relationship. A new paradigm of thought regarding the relationship between cultural competence and cultural humility will be proposed, one necessitating that cultural humility and cultural competence enter into a synergistic relationship. This synergistic relationship is embodied in a term coined \"cultural competemility.” This article presents the debate regarding cultural competence verses cultural humility, defines the term cultural competemility, explains the relationship between cultural humility and cultural competence, describes the process of permeation and concludes by proposing a synergistic relationship between cultural competence and cultural humility to create the process of cultural competemility. Part II of this series will apply an intersectionality approach to the process of cultural competemility and offer strategies for nurses to actively challenge and address inequalities.

The article explores the relevance of Wacław Sieroszewski’s work, Korea. Klucz Dalekiego Wschodu [Korea: The Key to the Far East] (1905). It focuses on the documentation of selected significant locations, such as traditional villages, important cities, historical sites, etc. The analysis is conducted with an aim to determine to what extent, and perhaps also why, some locations treated by Sieroszewski with particular attention still prove to be significant indicators of Korean cultural identity. It is also an attempt to discover the fascinating interplay between Sieroszewski’s practical and James Clifford’s theoretical approaches to entering a new culture.

Background: Cultural competence (CC) is a crucial attribute in attaining quality healthcare service outcomes, mitigating malfunctioning practices, and improving patient satisfaction. Studies suggested comprehensive CC assessment requires appraising existing CC tools to measure health workers' CC in the Ethiopian context. Selecting existing CC tools, identifying sub-constructs, pinpointing demographic characteristics, and evaluating items are the study objectives. Methods: 20 cultural competence tools of 20 to 83 items, 1-5 sub-constructs, and 4-10 Likert-Type rating options were identified, to be rated by eight experts in three groups. Consensus based Standards for the selection of health Measurement INstruments (COSMIN) and test construction literature are used to develop raters rating codes to compute Inter-Raters Reliability (IRR). The first group of three experts was rated to decide the inclusion of CC tools, factors, and demographic information. The second group of three experts selected six CC tools and 65 items. Two experts in the third group further evaluated the selected items. Results: Reliability for the inclusion of CC tools, factors, and demographic variables were found to be 75%-87%, 50%-93%, and 50%-86% respectively. 13 items that violate test construction principles like absoluteness, endorsement, proneness to multiple interpretation, ambiguity and double barring were excluded. Cultural skill, cultural knowledge, and cultural awareness are the three most common sub-constructs. Cultural sensitivity, cultural desire, and cultural encounters are the least incorporated factors. Gender, age, language, department, patients encounter, education, and cultural diversity training are demographic variables to assess health workers' CC. Conclusions: Items of CC instruments cover cognitive, affective, and skill domains as prominent dimensions of CC tools. The reviewed tools consist of items that violate test construction principles. To conduct CC assessment in the Ethiopian context, apart from refining and validating selected items, generating additional items is recommended.

Modern medicine is confronted with cultural crossings in various forms. In facing these challenges, it is not enough to simply increase our insight into the cultural dimensions of health and well-being. We must, more radically, question the conventional distinction between the ‘objectivity of science’ and the ‘subjectivity of culture’. This obligation creates an urgent call for the medical humanities but also for a fundamental rethinking of their grounding assumptions.Julia Kristeva (JK) has problematised the biomedical concept of health through her reading of the anthropogony of Cura (Care), who according to the Roman myth created man out of a piece of clay. JK uses this fable as an allegory for the cultural distinction between health construed as a ‘definitive state’, which belongs to biological life (bios), and healing as a durative ‘process with twists and turns in time’ that characterises human living (zoe). A consequence of this demarcation is that biomedicine is in constant need of ‘repairing’ and bridging the gap between bios and zoe, nature and culture. Even in radical versions, the medical humanities are mostly reduced to such an instrument of repairment, seeing them as what we refer to as a soft, ‘subjective’ and cultural supplement to a stable body of ‘objective’, biomedical and scientific knowledge. In this article, we present a prolegomenon to a more radical programme for the medical humanities, which calls the conventional distinctions between the humanities and the natural sciences into question, acknowledges the pathological and healing powers of culture, and sees the body as a complex biocultural fact. A key element in such a project is the rethinking of the concept of ‘evidence’ in healthcare.

Background and objective Cultural competence intentionally enhances the quality improvement process in healthcare. Therefore, the goal of this study was to evaluate the knowledge, skills, and comfort level of cultural competence and determine the important factors contributing to health disparities among male nursing students. Methods A cross-sectional, descriptive paper-based study was conducted among male nursing students at a Saudi University between March and May 2024. Data was collected using structured, pre-validated 47-item questionnaires and analyzed using the statistical package for social science version 27. For bivariate analysis, Chi-square or Fisher’s Exact test was employed. A p -value < 0.05 was considered statistically significant. Results The response rate obtained was 86%. Approximately half of the students (50.8%; n  = 131) believed they were somewhat knowledgeable about the demographics of diverse racial and ethnic groups, while only 5% ( n  = 13) were very knowledgeable. Lifestyle (14%) and environment (12%) were important factors contributing to health disparities. The mean score for knowledge and skills of cultural competence was 67.99 ± (SD = 16.21), while it was 31.29 ± (SD = 12.31), for cross-cultural encounters and 43.32 ± (SD = 13.72) for factors contributing to health disparities. In this study, 50.4% ( n  = 130) of students reported good levels of knowledge and skills of cultural competence, and 53.5% ( n  = 138) of students showed good attitudes towards factors contributing to health disparities. There was a significant association between students’ grade point average (GPA) and knowledge and skills in cultural competence, with those having higher GPAs demonstrating higher levels of knowledge and those with GPAs above 3.5 reporting higher levels of comfort than those with GPAs below 2 ( p  = 0.045). Conversely, a significant association was found between students’ age group and GPA and their attitudes regarding variables contributing to health disparities ( p  = 0.0001). In addition, findings reveal that there is a statistically significant linear relationship between knowledge and skills of cultural competence and comfort in dealing with cross-cultural encounters ( r  = 0.438, p  = 0.01) and factors contributing to health disparities ( r  = 0.376, p  = 0.01). Conclusion This study found that male nursing students demonstrated a relatively good level of cultural competence, showing comfort in interacting with diverse cultural backgrounds and awareness of social, economic, and cultural determinants of health inequities. To further enhance their preparedness for diverse patient populations, structured training programs, real-world exposure, and reflective learning are recommended. Clinical trial number Not applicable.

Significant literature exists that focuses on cultural competence at the individual level, while cultural competence at the organizational level is rarely addressed. In addition, there is extensive literature separating and distinguishing cultural competence from cultural humility. The lack of intersectionality between individuals and organizations and the perceived division between cultural competence and cultural humility impedes the delivery of quality and equitable services. Part II of this two-part series on cultural competemility applies an intersectionality approach to the process of cultural competemility and offer strategies for nurses to actively challenge and address inequalities in their journey towards cultural competemility. In Part II the authors discuss the problem of silo thinking, after which they present an intersectionality perspective of cultural competemility, offer practice, educational, and administrative, and research applications, and conclude that a lens of intersectionality allows healthcare providers to consider new ways to overcome the division between individuals and organizations so as to promote delivery of quality and equitable healthcare services.

This review uses multilingual sources to illuminate China-Africa encounters in historical, socialist, and postsocialist contexts. It emphasizes interregional connections over time and uses nuanced ethnographic accounts to complement macrogeopolitical analyses. The article focuses on mutual stereotypes as well as on the negotiation of social and cultural barriers in everyday life. It challenges static, bounded conceptual categories in social science and policy research. The ethnographic studies cited highlight the complexities of human agency and historical legacies on the ground and show the contested democratization of space and opportunities that ensue both when Africans enter Chinese social fields and vice versa. In the process, these examples force us to rethink analytical assumptions about mobility, hierarchy, and political economy in ways that complicate Cold War-derived understandings of both China and Africa.

Several ethnic groups in Indonesia have been mentioned in manuscripts from East Kalimantan, an area being developed as the new national capital of Indonesia. One of the manuscripts is Salasilah Negeri Kutai Kerta Negara (SNKKN). The cultural encounters in this text need to be revealed to explore the multicultural facts that were once present in the people’s collective memory. Data were collected by closely reading the text editions. This study found cultural aspects and intercultural relations between ethnicities, namely Javanese, Malay, Chinese, and Bugis, as well as religious elements, beliefs, and traditional knowledge. This interpenetration is motivated by the interests of political legitimacy, religion, friendship, and trading. The study highlights the SNKKN as a model for inclusive cultural encounters, showing that interactions between indigenous communities and diverse groups did not eliminate local traditions. Instead, it reflected core values of openness, respect, and intercultural friendship—among the important principles crucial to the success of a capital city.

This article offers a transnational account of the historical origins and development of the concept of ‘global psyche’ and transcultural psychiatry. It argues that the concept of universal, global psyche emerged in the aftermath of the Second World War and during decolonization, when West European psychiatry strove to leave behind its colonial legacies and lay the foundation for a more inclusive conversation between Western and non-Western mental health communities. In the second half of the twentieth century, leading ‘psy’ professionals across the globe set about identifying and defining the universal psychological mechanisms supposedly shared among all cultures (and ‘civilizations’). The article explores this far-reaching psychiatric, social and cultural search for a new definition of ‘common humanity’, relating it to the social and political history of decolonization, and to the post-war reconstruction and search for stable peace. It provides a transnational account of a series of interlinked developments and trends around the world in order to arrive at a global history of the decolonization of mental health science.

This article explores the Roman Inquisition’s interest in the dietary practices of suspected heretics throughout the Roman Catholic Mediterranean. In an era marked by rampant religious nomadism and a deep uncertainty about assaying and fixing confessional identity, dietary practices were often used to determine religious belonging. For the Roman Inquisition, non-conforming diets served as a clue to potentially more serious spiritual infractions. In the early modern Mediterranean, what one ate was considered a sign of what one believed.