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Discuss cultural diversity
Importance of promoting cultural diversity
Importance of promoting cultural diversity
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Cultures around the world offer different perspectives on the relationships between spirituality, healing and illness from that of mainstream Western culture (Mark & Lyons, 2010, p.1756).The coexistence of both traditional and biomedical healing systems is commonplace throughout the world and finding a place where only one method is relied upon exclusively is particularly difficult (McGrath, 1999, p.484) Medical pluralism within societies, as Stoner (1986) notes, “is the rule not the exception the world over” (p.44). Medically pluralistic societies provide a variety of treatment options, both modern and traditional, for people to use. (Stoner, 1986, p.44). As Stoner (1986) found, “often these alternatives are held to represent various systems of medical practice and ideology, each deriving from a separate historical and philosophical basis and each providing a different mode or theory of treatment for the individuals who use them” (p.44). Medically pluralistic systems still are described in terms of opposites, yet the the distinction between traditional and modern is not simply old versus new (McGrath, p. 484). As Leslie (1976) found, the distinction “opposes the changing and creative nature of modernity to an assumed stagnant and unchanging traditionalism” (as cited in Stoner, 1986, p. 45), despite these “traditional” healing forms having undergone significant change over time. In fact, traditional medical practitioners have displayed an escalating interest in the acquisition of new skills and the use of modern treatments and technologies in their own work (Stoner, 1986, p.45). Scientifically trained biomedical healers also, as Stoner (1986) notes, “may make use of ‘traditional’ or unscientific practices without paradox” (p. 45... ... middle of paper ... ...-1764. Retrieved from: http://stream.massey.ac.nz/pluginfile.php/984838/mod_page/content/14/Book_of_Readings/Module_6/Maori_Healer_s.pdf Ream, M. (2005) Haitian Voodoo: The possession of the spirits. Retrieved from: http://lima.osu.edu/academics/writing/WinningWorks/firstHaitian%20Voodo.htm Stoner, B. (1986). Understanding Medical Systems: Traditional, Modern, and Syncretic Health Care Alternatives in Medically Pluralistic Societies. Medical Anthropology Quarterly, 17, 44-48. DOI: 0.1111/j.1937-6219.1986.tb01021.x Unknown. (2001). Voodoo: African Spiritual Religious Systems. Retrieved from: http://www.africanholocaust.net/news_ah/vodoo.htm Vonarx, N. (2007). Vodou, Illness and Models in Haiti: From Local Meanings to Broader Relations of Domination. Anthropology in Action, 14, 18-29. Retrieved from: http://stream.massey.ac.nz/mod/folder/view.php?id=953133
Ross defines and differentiates between the terms healing and curing. She recognizes the fact that healing and curing are very intertwined and it can be hard to distinguish between the two terms. There are differences between the definitions in scholarly and general settings. She references an ethnographic study of healing versus curing conducted by anthropologists Andrew Strathern and Pamela Stewart in 1999 with native groups in New Guinea. The results of the study looked at how energy used by the different types of tribal healers to either cure or heal a patient. Eastern medicine focuses on how energy interacts with the healing process in connection within the mind. Whereas Western medicine is focused on the mind and the body separately. The practice is considered a holistic approach to finding cures. According to Ross (2013), healing is more a therapeutic process targeting the whole body and specific illness including emotional, mental, and social aspects in the treatment. The act of curing is a pragmatic approach that focuses on removing the problem all together. The life experiences of a person playing into how well certain treatments will heal or cure what is ailing them. These aspects can not be defined with textbook definitions. The interaction that the healing process has with energy is a variable in the success rate. Uncontrolled emotions can have a greater impact on the inside the body than a person can realize. The exploration of energy interaction within the body can be used for greater analysis of health care systems. (21-22). Are Western healthcare facilities purposely “curing” patients just so that they return are few years later? Is Western Medicine built upon a negative feedback loop? The terminolo...
Anderson et al. (2010) viewed the healing setting as shared beliefs between the client and the practitioner about what healing means (p. 148). They state “the setting in which a treatment occurs imbues the process with power and prestige while simultaneously reminding the participants of the predominant cultural beliefs regarding effective care” (p. 148). In this sense, whatever is acceptable treatment within a specific culture is valid so long as patients believe in the treatment. Thus, what happens in...
In the book The Spirit Catches you and you Fall Down, ethnocentrism can also be seen. Throughout the book the family and the doctors have different ideas of medicine/healing techniques are often disagreed on. It’s important for the doctor to see that biomedicine has its own intentions of saving patient through standard procedures and beliefs. Understanding those terms will shed some light on the culture of the patient, which has their own intentions, beliefs, and rules as well. Breaking down ethnocentrism to find an agreement is a good goal to accomplish in order have successful prognosis and healing. In addition, shedding the ethnocentrism will allow the doctors to see the different cultural beliefs and not judge right away. Although, some cultural remedies may not always work, it’s wrong for people to have the mindset of ethnocentrism without even considering their beliefs first.
Kleinman, A. 1980. Patients and Healers in the Context of Culture: An Exploration of the Borderland between Anthropology, Medicine, and Psychiatry. University of California Press.
This book addresses one of the common characteristics, and challenges, of health care today: the need to achieve a working knowledge of as many cultures as possible in health care. The Hmong population of Merced, California addresses the collision between Western medicine and holistic healing traditions of the Hmong immigrants, which plays out a common dilemma in western medical centers: the need to integrate modern western medicinal remedies with aspects of cultural that are good for the well-being of the patient, and the belief of the patient’s ability to recuperate. What we see is a clash, or lack of integration in the example of the story thereof. Lia, a Hmong child with a rare form of epilepsy, must enter the western hospital instead of the Laotian forest. In the forest she would seek out herbs to remedy the problems that beset her, but in the west she is forced to enter the western medical hospital without access to those remedies, which provided not only physical but spiritual comfort to those members of the Hmong culture. The herbs that are supposed to fix her spirit in the forest are not available in the western hospital. The Merced County hospital system clashes with Hmong animist traditions.
In the US., the therapeutic group seldom has approaches to correspond with individuals of societies so drastically unique in relation to standard American society; even a great interpreter will think that it troublesome deciphering ideas between the two separate societies' reality ideas. American specialists, not at all like Hmong shamans, regularly physically touch and cut into the collections of their patients and utilize an assortment of capable medications and meds.
When one first hears the word Vodou, immediately images of curses and little model dolls come to mind. We tend to synonymize it with words like sinister, evil and revenge. However, Vodou is nothing like what mainstream North American media has brainwashed people into believing. As best put by Patrick Bellegarde-Smith, “Vodou is far more than [a religion] it's a spiritual system” (Tippet and Bellegarde-Smith 145). Haitian Vodou is a spiritual system that syncretizes the practices of Roman Catholicism with West African spirituality. This paper will contextualize Vodou and give a brief history on what it is, explain how I came to gain an interest in Vodou and close off with an introduction to Chouk Bwa Libète a traditional Haitian Mizik Rasin—roots
pp. 41-84. Pine Forge Press, Thousand Oaks, Calif. Pigg, Stacy Leigh. (1997) "Found in Most Traditional Societies: Traditional Medical Practitioners between Culture and Development.”
Desmangles, Leslie G. The Faces of the Gods: Vodou and Roman Catholicism in Haiti. Chapel Hill: U of North Carolina Press, 1992.
An ancient Chinese proverb proclaims, "Nature, time and patience are the three great doctors". Nowadays more and more people choose to be treated by methods that are not based on Western systematic techniques that are the knowledge and practice of medicine which is usual in the West. These methods are known as “Alternative medicine”, which consists of homeopathy, acupuncture, aromatherapy, chiropractic medicine and others. Chinese medicine is also gaining popularity among people. The alternative way of treatment has verified its efficiency and is methodically founded, but, unfortunately, has its little disadvantages and needs a scientific base. For that reason, the alternative medicine is not generally available in all countries, and people have to pay for their individual treatment. Whereas some people consider it an ambiguity and do not dare try it because they consider it might be quite dangerous or insecure, some others just think about it as nonsense and pay little or no attention to it. People who feel anxious or doubtful of it claim that if non-traditional medicine had really worked, then appropriate doctors would have used it. Nevertheless, since the early 1980s, the alternative medicine has become increasingly popular, and although it is not officially accepted by the medical base, some doctors do accept that such methods can be effective in treating some types of illnesses. Moreover, usual medicine has its boundaries, since some illnesses are untreatable and some others which are caused by mental troubles cannot be cured by its methods (Kowalski, 1998).
Throughout time, mankind has persistently been seeking ways to maintain their health and to cure those that had not been so fortunate in that task. Just about everything has been experimented with as a cure for some type of illness whether physical, spiritual or mental. There has always been evidence of spiritual healing and it will continue to be an important part of any healing process, large or small. In particular, the roots of Native American Medicine men (often a woman in some cultures) may be traced back to ancient times referred to as Shaman. A special type of healer used by the Indians is referred to as a medicine man (comes from the French word medecin, meaning doctor).
Going to a different country or area of the world can open up anybody’s eyes to see that culture makes a huge impact on the understanding and practices of healthcare that seem to be so common to other areas of the world. When a person lives in one country their whole life, that person may not realize how different the life they live is from someone in a foreign country. If a person is going to receive treatment from someone with a different cultural background, they should be expected to get treatment to respects their own culture. Massachusetts College of Pharmacy and Health Sciences having such a diverse variety of students has their own cultural competency definition that states “effectively and comfortably communicate across cultures with patients of differing backgrounds, taking into account aspects of trust in order to adopt mutually acceptable objectives and measures”. In the book Dancing Skeletons: Life and Death in West Africa by Katherine Dettwyler, the issue of culture and healthcare are greatly prevalent. Katherine Dettwyler herself goes to West Africa as an anthropologist and her horizons are broadened when during her research she comes in contact with how much culture has an impact on healthcare and everyday life.
Kleinman, Arthur M. “What Kind of Model for the Anthropology of Medical Systems?” American Anthropologist, New Series, Vol. 80, No. 3 (Sep, 1978), pp. 661-665.
Certain religious groups reject westernized medicine, like the Amish. Yet, for the most part most religions allow their medicinal practices to work in tandem with westernized medicine. For example, First Nations people tend to have a very holistic view when it comes to their surroundings and medicine. Aboriginal traditional approaches to health and wellness include the use of sacred herbs like sage or tobacco and traditional healers/medicine (pg. 5, Singh, 2009). However, they will not reject help from professionally trained doctors and medical staff. Much like other religions, First Nations put a strong emphasis on family/community. Consensus or decision-making is fairly common for them. A practitioner or medical staff member must remember to respect ceremonial objects such as tobacco or traditional blankets, include immediate family members when making a treatment decision, and to accommodate spiritual practices. Normally, organ donation is accepted UNLESS the organ is being removed from someone who is not deceased. First Nations’ believe that their bo...
When you are sick you take medicine, but there are many remedies for the same problems. The use of herbal remedies traces back to the Chinese in the use of Traditional Chinese Medicine, as well by a compiled book in China written back more than 2,000 years ago (Wachtel-Galor & Benzie, 2011). Modern medicine has roots that are more recent in the development and production of synthesize drugs (Wachtel-Galor & Benzie, 2011). The old generations took herbal remedies to improve their health, but now as time and people, progressed modern medicine comes on top. Herbal and modern medicines have good and bad points, but one has qualities that are more effective.