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“Voodoo medicine” is a common healing practice in the country of Haiti, and is performed by a voodoo practitioner. Some people go to other folk healers. These include people such as a “docte fey” (leaf doctor), a fam saj” (lay midwife), a “docte zo” (bonesetter), or a “pikitrist” (injectionist). (Purnell and Paulanka, 2003)
Many people resort to voodoo practitioners and leaf doctors for many reasons. Some reasons are more personal, and they want to receive healing by one of these healers because it is mainly through faith. However, some choose to go to folk healers because of convenience. Modern medicine is very uncommon in Haiti – the doctor patient ratio is 1/8,000. Even then, a majority of the health facilities that are in Haiti are understaffed and underfunded. (retrieved 11/14/13 from http://www.everyculture.com/Ge-It/Haiti.html) Another reason this type of medical treatment is preferred, is that voodoo is a part of their religion. If they submit to their religion for medical help, they are relying on their faith. Relying on faith partly comes from the Christianity that has been incorporated into their religious practices. (retrieved 11/14/13 from http://www.everyculture.com/Ge-It/Haiti.html)
Haitian voodoo practices are beneficial not just to someone’s health, but to other aspects of their life, as well. Taking part in voodoo practices confirms a relationship between you and your ancestors, gives you a chance to reconnect with your self-history, and the relationships you have between your peers. (retrieved 11/14/13 from http://news.nationalgeographic.com/news/2004/07/0707_040707_tvtaboovoodoo_2.html)
Slaves brought voodoo practices to Haiti a many centuries ago, when they were brought over from a West African country, Dah...
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... L. D., & Paulanka, B. J. (2008). Transcultural health care: a culturally competent approach (3rd ed.). Philadelphia: F.A. Davis.
Religion in Haiti. (n.d.). Aid for Haiti All for Him RSS. Retrieved November 14, 2013, from http://www.aidforhaiti.org/learn-more/about-haiti/religion-in-haiti
Rosenberg, D. (n.d.). An Up-Close Look at Haitian Voodoo Rituals. Slate Magazine. Retrieved November 12, 2013, from http://www.slate.com/blogs/behold/2013/11/06/anthony_karen_a_photographer_s_look_inside_a_haitian_voodoo_ritual_photos.html
Thomas, M. (2008, May 17). A brief History of Voodoo in Haiti. by Matt Thomas. Retrieved November 14, 2013, from http://www.lifepaths360.com/index.php/a-brief-history-of-voodoo-in-haiti-4-14884/
Voodoo Frequently Asked Questions (FAQs). (n.d.). Voodoo FAQs. Retrieved November 14, 2013, from http://www.realvoodoos.com/voodoo-faq.html#BelieveInGod
Gervel, David. "Island Magazine Discover the Creole Culture around the World : Louisiana Creole Culture & Voodoo Tradition." Island Magazine Discover the Creole Culture around the World : Louisiana Creole Culture & Voodoo Tradition. N.p., 26 Aug. 2012. 30 Apr. 2014. Web.
It is amazing how two religions, such as Voodoo and Christianity, can be filled with so many awesome differences with respect to time eras, status, publicity, and language, and yet still have an almost identical core ideal. This also demonstrates that this core ideal of the use of humans as a mouthpiece of the divine has been a long lived concept which people, such as Mama Lola and her family, still believe in and practice today. Perhaps this proves there is some truth in the idea, and most likely, we will never know for sure, whether this concept, in it’s many different forms continues to live on, or if it dies out.
At the University of Chicago, Dunham decided to study anthropology with a focus on African and Caribbean ritual dances. Here, she studied under many of the best anthropologists of the time, and in 1935, she was awarded a grant from the Julius Rosenwald Fund to study dance in any way she wished. So, she decided to use this money to travel to the islands of the West Indies and document the ritual dances of the people. She visited such islands as Jamaica, Trinidad, Martinique and Haiti; however, she found a special connection with the people of Haiti and the dances they performed, particularly in their Vodoun rituals. In 1936, Dunham received a bachelor of philosophy from the University of Chicago, and after gathering her research and materials from her work in the Caribbean, she submitted her thesis, Dances of Haiti: Their Social Organization, Classification, Form, and Function,” to the University of Chicago in 1938.
Medical Saints is a book backed up with experience, knowledge, and spiritual and scientific concepts. Duffin’s development of plot with her studies helps the reader conceptualize her stressed importance on Saints Cosmas and Damian and their relationship with medical miracles. By looking at the author’s experiences, her research, and her concepts, one can see that it is accurate information that can help the world we live in today. Duffin inspires the health care system and forms of spirituality to bridge the gap between them and understand that they coexist.
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
New Orleans, Louisiana is soaked in the made picture of the spooky, strange enchantment that Voodoo speaks to all that is forbidden and taboo in our society. The pattern that Voodoo follows through its inception in New Orleans has an extraordinary pattern that leads from to a strange darken veritable practice, mutating into a multi million dollar tourist trade industry. Personality and utilization are emphatically hitched as to Voodoo in New Orleans, and even gives authenticity to the practice, deal, and perceivability of this Afro-Caribbean religion in the twentieth and twenty-first century. According to Saumya Arya Haas, Harvard University, Voodoo embraces and encompasses
Voodoo is a sensationalized popular culture distortion of voudon, an Afro-Caribbean religion that started in Haiti, however, supporters can be found in Jamaica, the Dominican Republic, Brazil, the United States and elsewhere. The making of Voodoo dolls, poppets, interests, and custom representations has occurred since old circumstances. In spite of the fact that the training is old, their present utilize stays comparative. With a specific end goal to see how to utilize your Voodoo doll or poppet, it is helpful to comprehend them in their recorded setting. Much can be gained from concentrate the old societies and spiritualists who held the baffling information that structures the very establishment of current enchantment, Voodoo, and
The Song of Solomon ignites a readers imagination by supplying a commonly known man vs man and man vs himself plot with many interesting twists and turns throughout the novel that make it, uniquely its own. Some of these twists and turns include the curious use of voodoo. Voodoo is a black religious cult practiced in the Caribbean and the southern US, combining elements of Roman Catholic ritual with traditional African magical and religious rites, and characterized by sorcery and spirit possession. This element, or magical taste, flavors the novel by adding a creepy yet mystical feeling. This element provides the reader with a heavy sign that The Song of Solomon is no ordinary book. The use of voodoo in The Song of Solomon plays a huge role in marking an ominous happening or characteristic, and it plays an even bigger role in giving hints on a characters personality.
Desmangles, Leslie G. The Faces of the Gods: Vodou and Roman Catholicism in Haiti. Chapel Hill: U of North Carolina Press, 1992.
Several of the problems that Haiti faces today have their genesis in the country’s colonial history. The country was like a toy being fought over by spoiled children. The first of these children arrived in the early sixteenth century in the form of Spanish settlers in search of gold. They enslaved the native Taino population and, poisoned by avarice, nearly eradicated the indigenous work force. Thousands of African slaves were brought in to take their place. Eventually, the Spanish left the island to grab their share of newly discovered treasure in other lands. Tiring of their toy, the Spanish
In fact, Native American medicine men belief is firmly grounded in age-old traditions, legends and teachings. Healing and medical powers have existed since the very beginning of time according to Native American stories. Consequently they have handed down the tribe's antediluvian legends, which i...
Shannon, Magdaline W. Jean Price-Mars, the Haitian Elite and the American Occupation, 1915-1935; St. Martin’s Press, Inc. (New York, NY, 1996).
Transcultural nursing requires us to care for our patients by providing culturally sensitive care over a broad spectrum of patients. The purpose of this post is to describe cultural baggage, ethnocentrism, cultural imposition, prejudice, discrimination, and cultural congruence. I will also give an example of each term to help you understand the terminology related to nursing care. I will definite cultural self-assessment and explain why it is valuable for nurses to understand what their own self-assessment means. Finally, I will describe the five steps to delivering culturally congruent nursing care and how I have applied these concepts in my nursing practice.
Leininger M. & McFarland M.R. (2002). Transcultural nursing: concepts, theories, research, and practice (3rd ed.). New York, New York: McGraw-Hill Companies Inc.
There are eight reasons that transcultural nursing has become a necessary framework for the care we