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Background: The purpose of this study was to develop and to validate a measure of cultural responsiveness that would assist mental health practitioners across a range of disciplines, in Australia, to work with Indigenous clients. Aim: The Cultural Responsiveness Assessment Measure (CRAM) was developed to provide a tool for practitioners and students to evaluate their own culturally responsive practice and professional development. Method: Following expert review for face validity the psychometric properties of the measure were assessed quantitatively, from the responses of 400 mental health practitioners. Results: Confirmatory Factor Analysis yielded a nine factor, 36 item instrument that demonstrated strong convergent and discriminant validity as well as test-retest reliability. Conclusions: It is anticipated that the CRAM will have utility as both a learning tool and an assessment measure, for mental health practitioners to ensure that services are culturally responsive for Aboriginal and Torres Strait Islander people. [ABSTRACT FROM AUTHOR]

The spirituality of Indigenous Australians is described in this study, showing its distinctness from mainstream religion and its importance for social and emotional wellbeing. Connection and identity in the literature are defining elements in the spirituality of Indigenous people, and this study set out to understand how connections contribute to meaning and healing. Guided by a semi-structured interview, Indigenous spirituality was explored in terms of both meaning and importance. Four primary themes emerged from the interview data which described the importance of connection: to ancestors, family, country, and belief in God. There were also two sub-themes: nature and interior reality. Although spirituality was centred around these primary themes, for many Indigenous Australians, there has been an amalgamation of traditional beliefs with mainstream religion that reflects the history of colonialism. Participants emphasised the importance for mental health practitioners to acknowledge clients' spirituality and to consider its importance within the therapeutic setting. [ABSTRACT FROM AUTHOR]

Cultural responsiveness is a term accepted by many as the best descriptor for professionals working with Indigenous clients in cross-cultural situations. This article sets out a guideline and a model of cultural responsiveness that can be adopted by mental health professionals worldwide. This model positions reflexivity at the centre and as the source and force that drives the cultural responsiveness dynamic. Domains of this model were previously identified from the literature and provide a guideline for students and practitioners to learn and to work in ways that are culturally responsive. Implications for the use of this model within teaching and learning contexts as well as within professional practice are discussed. Key points What is already known about this topic: Cultural responsiveness is a fundamental requirement for mental health practitioners working with Aboriginal and Torres Strait Islander people. Cultural responsiveness is a core learning component for students of psychology aspiring to work as mental health practitioners. Reflexivity is an important aspect of the cultural responsiveness dynamic. What this topic adds: A new model of cultural responsiveness that is dimensional and iterative. A model that centres reflexivity as the source and impetus for developing cultural responsiveness. A more defined guideline of cultural responsiveness that assists teaching and learning for institutions, students, and practitioners. [ABSTRACT FROM AUTHOR]

Objective: An analysis of the literature was conducted to clearly define the meaning of cultural responsiveness as it applies to the work of mental health practitioners who engage with Aboriginal and Torres Strait Islander clients. Method: This concept analysis utilised Rogers' (2000) protocol, seeking to understand the key terms defining cultural responsiveness. A search of databases yielded a sample of 13 articles for analysis after screening and quality assessment. Results: Five major themes emerged, which were considered definitive of cultural responsiveness: Knowledge, Inclusive Relationships, Cultural Respect, Social Justice/ Human Rights, and Self-Reflection. Conclusion: These themes are presented as core values or components of culturally responsive mental health services with Aboriginal and Torres Strait Islander clients. The implications for practitioner professional development and the education of students within mental health disciplines are also discussed. KEY POINTS What is already known about this topic: Cultural responsiveness is a fundamental requirement for mental health practitioners working with Aboriginal and Torres Strait Islander people. Cultural responsiveness is a core learning component for students of psychology aspiring to work as mental health practitioners. Cultural responsiveness is not clearly defined within the literature. What this topic adds: Cultural responsiveness is a recursive dynamic which differs from past linear models. Cultural responsiveness is a more embracing term than previous terms and consists of overlapping features, including knowledge, inclusive relationships, cultural respect, social justice and self-reflection. Cultural responsiveness elicits a personal response from practitioners. [ABSTRACT FROM AUTHOR]