PSYC20039 Interdisciplinary and Cross-Cultural Approaches to Wellbeing Report Sample

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PSYC20039 Interdisciplinary and Cross-Cultural Approaches to Wellbeing Report Sample

Write a 500 (+/-10%) critical reflection on:

a. The insights you had in relation to your own cultural experiences and that of others in relation to wellbeing.

b. The thoughts and feelings that arose with these insights.

c. How your understanding of wellbeing and culture, in particular Indigeneity, changed through these exercises.

d. The changes you are making/plan to make now that you have had these insights. In your reflection, aim to explore the more challenging aspects of your experience, and look beneath the surface for emotions and beliefs. When considering change, what would go beyond the surface (‘I will learn more’) to deeper, more meaningful change (‘I am drafting a new wellbeing policy at work which incorporates culture’)?

You will submit:

• Your self-assessment (3 criteria only – Indigeneity and 2 others of your choice)

• The comparative analysis

• The reflection

For ease of marking, please make this one document.

Word count

There is no word limit for the self-assessment (Part 1). Please use the example provided on Moodle and in the reading on completing this table as a guide for information to include. I would expect that the table would not exceed 5 pages.

The maximum word count for the comparative analysis together with the reflection (Parts 2 and 3) is 1,500 words (+/- 10%). This word limit includes in-text citations but excludes any reference section. Meeting the word count is included as a part of the marking criteria in your marking rubric on Moodle. See the Psychology Word Count Information document on Moodle for a rationale for using this type of word limit restriction. The marking rubric below outlines how the tasks and submissions are graded.

Solution

2. Comparative Analysis

Introduction

Wellbeing is a “multifaceted concept” that may vary across different “communities” and “cultures”. In Australia, the “perspectives” on wellbeing of the “First Nations Australians” and “non-First Nations Australians” are shaped by their difference in “historical”, “cultural” and “social” contexts.

a. Defining Wellbeing

• First Nations Australians

Wellbeing is “deeply rooted” in a “holistic” understanding of health for the “First Nations Australians”. The same emphasizes on “social”, “emotional”, “cultural” and “spiritual” dimensions. The concept of wellbeing in “First Nations Australians” is linked to the “community”, “land” and “culture”.

I. Community and Kinship

It has been identified that “wellbeing” is thoroughly linked to the “strength of community” and “kinship ties”. The “social structures” in First Nations communities generally emphasizes on “collective wellbeing” over “individual wellbeing”.

II. Connection to Land

The understanding of the “First Nations Australians” about “wellbeing” is “interconnected” to their relationship with the “land”. The “First Nations Australians” consider “the land” as a “living entity” that sustains “life”, “identity” and “culture”. This connection to the land provides a sense of “belonging” and “purpose”. It can have a significant impact on “wellbeing”.

III. Spirituality and Culture

Spirituality is highly responsible in shaping the “concept” of “wellbeing” among “First Nations Australians”. It is relevant to state that “wellbeing” is achieved through the “continuous practice” of “cultural rituals” and the “transmission of knowledge” across “generations”.

• Non-First Nations Australians

On the other hand, the “perspective” on wellbeing among the “Non-First Nations Australians” is influenced by “Western ideologies”.

I. Physical and Mental Health

“Wellbeing” is associated with “mental” and “physical” health. It can be measured through “indicators” such as “mental clarity”, “physical fitness” and “emotional stability”. A strong emphasis has been identified in the context of “psychological therapies”, “medical interventions” and “lifestyle choices” in order to enhance “wellbeing”.

II. Individualism and Autonomy

Among “Non-First Nations Australians”, the “wellbeing” of an individual is assessed in terms of “individual achievement”, “self-fulfillment” etc. This perspective is rooted in “Western philosophical traditions”. As initially stated, the same prioritize “individualism” over the “collectivism”.

III. Economic and Social Status

When it comes to reflect on the “perspective” of “non-First Nations Australians” on “wellbeing”, the “social status” and “economic security” has been identified as the significant factors. This perspective reflects the key aspects of “capitalist society”.

b. Differences and similarities between these perspectives on wellbeing

Differences in Perspectives

The perspectives on wellbeing between “First Nations Australians” and “non-First Nations Australians” differ both on the “surface level” and at the “worldview” or “ideological level”.

• Surface-Level Differences

I. Community vs. Individual Focus

On the surface, “First Nations Australians” emphasize on the importance of “kinship”, “community” and “collective” wellbeing. On the other hand, Non-First Nations Australians often prioritize “individual success” and “self-fulfillment” as the “key concept” of wellbeing.

II. Holistic vs. Segmented Approach

The “First Nations Australians” generally consider “wellbeing” as an “interconnected” concept that includes “emotional”, “physical”, “cultural” and “spiritual” dimensions. On the other hand, the “Non-First Nations Australians” often categorize wellbeing into different segments such as “mental” and “physical” health. These two for university assignment help are treated separately in “personal” and “healthcare” development practices.

III. Connection to Land vs. Economic Stability

“First Nations Australians” have an in-depth “connection” to the land. These people view it as a source of “culture”, “identity” and “spiritual” wellbeing. The “Non-First Nations Australians” generally associate “wellbeing” with several aspects including “career achievements”, “economic stability” and “social status”. The same reflects a “materialistic” perspective to some extent.

• Worldview/Ideological-Level Differences

I. Spiritual and Cultural Continuity vs. Materialism

The understanding of “First Nations Australians” about “wellbeing” is connected to “cultural continuity” and “spiritual health”. The maintenance of “cultural practices”, “traditions” and “ancestral knowledge” has collectively contributed to their “sense of wellbeing”. The “Non-First Nations Australians” are influenced by “materialistic” worldview. They tend to associate “wellbeing” with “tangible” achievements such as career success, wealth, social recognition etc. It reflects the “dominant” capitalist values in society.

II. Collectivism vs. Individualism

The “First Nations Australians” practice “collectivist” worldview. Precisely, the individual wellbeing and overall “understanding of wellbeing” is shaped by “land”, “community” etc.

III. Integrated vs. Fragmented Worldview
Any “fragmented view” generally leads to a “compartmentalized” understanding of wellbeing. Referring to this perspective, the “mental health”, “physical health” and “spiritual wellbeing” are considered as separate “entities” to some extent.

Similarities in Perspectives

• Surface-Level Similarities

I. Recognition of Mental Health

Both groups (i.e. “First Nations Australians” and “Non-First Nations Australians”) “acknowledge” the importance of mental health. The “First Nations Australians” have recognized the significance of “mental” and “emotional” wellbeing as part of their holistic view. In addition, the “non-First Nations Australians” are increasingly identifying the “need for a balanced approach”.

II. Value of Social Connections

Both “First Nations Australians” and “Non-First Nations Australians” recognize the significance of “social connections” to wellbeing. For “First Nations Australians”, the same is expressed through “kinship” and “community” ties. For “non-First Nations Australians”, friendships, family, social networks etc. can be considered as “sources of support” and happiness.

• Worldview/Ideological-Level Similarities

I. Desire for a Meaningful Life

Both “First Nations Australians” and “non-First Nations Australians” share a “common” desire for a life at the “ideological level”. It is “meaningful” and “fulfilling”. It aims to be achieved through “community involvement”, “cultural practices” or “personal achievements”.

Conclusion

Referring to the information stated, both “perspectives” share common values. The same reflects a “universal” human desire for “connection” and a meaningful life. It is essential to emphasize on the “surface-level” differences in order to understand these perspectives. In addition, it is highly significant to analyze “worldviews” and “ideologies” that may influence the perspective of both groups on the “concept of wellbeing”.

3. Reflection

a. Insights into Cultural Experiences and Wellbeing

I have engaged with the “comparative analysis” on “wellbeing” from both the perspectives of First Nations Australians and non-First Nations Australians. I have gained “valuable insights” into the “depth of cultural experiences”. In my opinion, the same has shaped my “understanding” of what it means to “live” well. Along with this, the same has also enabled me to realize that my own cultural experiences are influenced by the “western ideals” to some extent. I too have prioritized “material success”, “individualism” and “categorized” approaches to health. In other words, I prefer individualism over collectivism referring to the insights I have gained. Last but not least; the same has shaped my approach to “wellbeing”.

b. Thoughts and Feelings Arising from These Insights

These insights have brought about a “mix of emotions”. Even, I have felt a “sense of discomfort”. I have recognized the “limitations” and “biases” in my own understanding of “wellbeing”. This realization has also led to the feelings of “empathy” and “respect” for the First Nations perspectives. Precisely, such valuable insights have enriched me with a “holistic” view of wellbeing. As per my understanding, I was hardly aware of it before.
On the other hand, I felt a “sense of curiosity” to learn more about these perspectives. In addition, I also felt motivated to explore how I can “integrate” them into my own life and work.

c. Changing Understanding of Wellbeing, Culture, and Indigeneity

My understanding of “wellbeing” and “culture” in relation to “Indigeneity” has been “transformed” throughout this “reflective process”. Now, I have understood that “wellbeing” as a “multifaceted” and “interconnected” concept.
I have also come to know the significance of “cultural continuity” related the concept of “wellbeing” from the perspectives of the “First Nations Australians”. This understanding has “expanded” my view of culture to a great extent.

d. Planned Changes Based on These Insights

As initially stated, I have gained valuable “insights” through this “reflective process”. I am motivated to introduce some “meaningful” changes in my life and work. I have thoroughly understood the perspectives of “First Nations Australians” on wellbeing. Now, I am actively seeking ways to integrate these insights into my personal life and professional practice.

I have started to work on introducing a new “wellbeing policy” at work. The same can be considered as one “specific change”. This policy will address physical and mental health of the individuals. In addition, adoption of this newly “wellbeing policy” will consider the importance of “community engagement”, “cultural practices” and “connection to the land”.

These aspects are generally considered as the “essential” components of wellbeing. Apart from that, I feel committed to enhance my own wellbeing on a “personal” level. I am willing to put efforts to strengthen my “connections” with my community. This involves being more mindful of the “environmental impact” of my actions. Throughout the process, I must acknowledge that my “wellbeing” is connected to the health of the “land” and “community”.

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