Julianne M Barredo

Professor Stacia Helfand

Social, Cultural, and Economic Aspects of Food (FNES 104)

13, September, 2020

Cultural Sensitivity Assignment

On September 28th, 1961, Hilda, Ana, and Betty Barredo arrived in Miami Beach,

Florida. Three young girls (9 years old, 7, and 5, respectively) immigrated from Cuba, to escape

the dictatorship under Fidel Castro. Hilda, Ana, and Betty traveled alone, seeking refuge in the

home of their tía, who already had a family of her own. Their father, Luis Barredo (who

emigrated from Spain to Cuba), is first cousins with my grandfather, Robert Barredo; making

Hilda, Ana, and Betty second cousins with my father, Charles Barredo. I call them “mi tías” or

“mi primas”, due to the fact that our immediate families have developed a strong bond, based in

the family unit, and the cultural ideal that “family sticks together”. In my family, we take our

Spanish roots extremely seriously, and family is at the heart of every event, holiday, and special

occasion.

My “cousin” (mi prima) Ana, and I recently spoke about her journey from Cuba to Miami

Beach, what it means to her, and how it continues to hold a special place in her heart.

Experiencing what she went through at such a young age proves how resilient humans,

especially children, can be. Along with the usual small talk, Ana and I discussed a few health

practices used in her immediate family and culture, that do not belong to the cultural norm of the
United States. The most prominent and intriguing practice that struck my interest was the use of

a specific juice called “Bistik”. Ana described Bistik as a liquid, simply made by grilling or

frying a piece of any kind of steak, and wrapping the steak in a porous cloth after cooking,

squeezing an amount of juice roughly to fill an espresso cup. This “steak juice” is then imbibed

by the individual possessing an ailment, or simply for an immunity boost. It is believed in Ana’s

culture, that the nutrients in Bistik aid in autoimmune health, or if the individual feels as though

they are coming down with cold or flu-like symptoms. The interesting aspect of this practice, as

Ana informed me, is that it cannot be researched on the internet. I have tried, and so has she!

This health care routine is precisely specific to her culture, whether it was originated by an

ancestor or living family member of Ana’s, or her subculture.

Ana has informed me that within her culture, she and her family tend to take preventative

measures before needing to be seen clinically by a health care provider. Proper methods are

executed as much as possible daily; for example: eating a clean balanced diet, taking appropriate

vitamins and minerals, and routine exercise. Suppose Ana continues to drink Bistik for the

purpose of auto-immune boosting or symptomatic ailments until the present day, but her

symptoms worsened and she was required to see a doctor. Ana informs her doctor that she drinks

Bistik when asked what medications or supplements she takes. In this case, in order to be

culturally competent, the health care provider could respond with, “How is it working for you”?,

or, “Does this benefit you”? Noticing her Hispanic accent, the provider could potentially offer a

translator if that would make Ana more comfortable. Upon discussing treatment, if Ana felt she

needed to continue her practice of drinking Bistik, a culturally competent health care provider

should encourage, not discourage. The doctor could also speculate if Ana would be open to his
suggested recommendations, as well as incorporating her routine of Bistik and preventative

practices. A quote from The Finnish Institute for Health and Welfare (20 Jul 2020 para. 2.)

summarizes cultural competence beautifully:

“The cultural competence of professionals comprises cultural awareness,

knowledge, skills, encountering and motivation which involve mirroring one’s

own cultural habits and values with the habits and values of other cultures.”

Cultural sensitivity would display itself in the form of the provider identifying that there is a

difference in the practice of Mainstream Medicine, and her own cultural medicinal practice. If

the health care provider was unaware of this practice, kindly and inquisitively asking how she

uses her practice and what she uses it for, could help Ana feel an appropriate connection toward

her doctor, explaining her own practice and her perception of its relevance, creating a mutual

dialogue, free of insensitivity.

Ana is from a high context culture, meaning her interactions between her culture and

family are ambiguous, and indirect. She may display certain body language or movement to

express thoughts, feelings, and emotions, rather than explicitly using words. (Kittler, Sucher,

Nelms. 2017, 2012, p.59) “Nonverbal cues are significant to interpreting the message. The locus

of conversation is the receiver; the speaker makes adjustments in consideration of the listener’s

feelings”. This is relevant to Ana’s method of cultural communication. It may have been difficult

for Ana to experience a doctor’s visit, since that particular situation relates to a low-context

interaction. Yet, great power distance is not present, wherein Ana would feel like her doctor is

elevated due to knowledge. Ana’s typical behavior expresses weak uncertainty avoidance, so it is

more than probable she would take the advice from her provider. In Ana’s culture, providers are
not perceived in any particular way, from what I gathered. As stated above, within her subculture

and family culture, a doctor is basically only seen when absolutely essential. The family unit in

her culture strives for greatness as a whole. All family members participate in the practice of

preventive health care.

I am a firm believer in, “treat others how you want to be treated”. I do not believe anyone

wants to be disrespected, invalidated, or misunderstood. Lead and act with patience, generosity,

and inclusivity in the work place, or professional health care center. Regarding this example,

Ana’s practice of Bistik should be met with sensitivity and understanding by the provider. The

practice of Bistik is more than likely unknown by most providers, so establishing a non-

judgmental environment in the exam room, or office, would aid Ana in conveying all necessary

information to her doctor. I do believe it is important to have a certain etiquette when speaking to

clients, patients, or customers. Certain expressions of behavior are natural when met with family,

friends, classmates or individuals belonging to one’s everyday life. There can be a fine boundary

line when in a work place environment, and I believe it should be taken into consideration, and

respected. For the sake of clarity, I do not believe, however, that there should be a power distance

between and patient and a provider. It would keep an indistinguishable difference in

communication, and the patient may not have their needs met. For example, no provider under

any circumstances should blatantly tell Ana that she is “wrong” for practicing Bistik, that it is a

“mistake”, or that she “will not get better if she keeps drinking Bistik”, no matter their own

thoughts or beliefs. Suppose a provider acted in this way? Ana or any patient, for that matter, is

more than likely to never return to that health care provider, especially feeling diminished and

judged, and more importantly, Ana is also unable to obtain the solution she needs to recover in a
healthy way. Strategies such as making eye contact while Ana is describing her practice of

Bistik, leaving room for questions after the provider gives suggestions, and effectively relaying

home care techniques that Ana can use as well as incorporating Bistik if she feels it necessary,

can be used to demonstrate a clear, strong communication between the provider and Ana.

The relationship between cultural competence and cultural sensitivity is vital to the health

care field. Correspondence among provider and patient should be accurate and discernible. These

main concepts of communication should be embedded in the mind of the provider in order to

have a favorable outcome with the patient and their own practice. A well versed and educated

provider will prove to have tremendous success when incorporating these principles, and insist

they remain for a positive, and lasting impact. Examples like these need to be set so as to pave

the way for future providers, dietitians, doctors, and therapists alike.
 Works Cited

1.) The Finnish Institute for Health and Welfare. (2020, July 20). Cultural competence and

cultural sensitivity. [Article]. Retrieved from: https://thl.fi/en/web/migration-and-cultural-

diversity/good-practices/cultural-competence-and-cultural-

sensitivity#:~:text=The%20concept%20of%20cultural%20competence,of%20non%2Ddiscrimin

ation%20in%20society.&text=Cultural%20sensitivity%20refers%20to%20the%20willingness%

2C%20ability%20and%20sensitivity%20required,understand%20people%20with%20different%

20backgrounds.

2.) Goyan Kittler, Pamela, MS., Sucher, Kathryn P., ScD, RDN, Nahikian-Nelms, Marcia, PhD,

RDN, LD, CNSC. (2017,2012). Food & Culture: Seventh Edition. Cengage Learning.