The Health Care Provider And Faith Diversity Religion Essay

The Health Care Provider And Faith Diversity Religion Essay I have expanded my cultural experiences by relocating from the Midwest to the Phoenix metropolitan area. The facility where I work offers a fairly mixed spectrum of cultural diversity in an intimate and professional healthcare facility. Since several of my colleagues come from unique cultural backgrounds, I wanted to better understand their perspective on how their ways of life are accepted by or incorporated into todays health care practices. This paper includes interviews that focus on Buddhism, Shintoism, and the Navajo Indian. The first question I posed to Kamm was about the spiritual perspective on healing in the Buddhist way of life. She told me that this comes through an end of suffering through wisdom, acts of compassion, and peace. A person who shows great compassion is able to draw on inner strength to overcome pain. She continued by explaining, At a physical level, that person may suffer from pain, but their mental disposition is calm. His/her mental level is able to subdue the physical pain. Because of that persons mental disposition, the bodys immune system becomes more active to fight the disease. She elaborated further to say that sometimes it also means that a person is at peace in accepting physical pain or death in an optimal way, without suffering from it. A Buddhist prefers a calm and peaceful environment. I asked Kamm about the critical components of healing of a Buddhist. She explained that diet and exercise are critical components of healing or preventing disease. She also added that Buddhists pray and meditate regularly to promote relaxation and healing. If illness does occur, many believe that using the mind can help overcome it. Kamm stated, Everything constantly changes and change is the only constant. If certain events happen, people believe it is because a person has sowed those seeds that caused that event to occur. Kamm elaborated further by saying that following death, Buddhists prefer not to disturb the body for as long a time as possible. The first 49 days following a persons death are very important. It is during that time when many prayers are offered before the new life, reincarnation, begins. Kamm explained that reincarnation occurs over and over and a follower can be reborn as any living thing. Karma is important in reincarnation and is defined as an intentional mental, verbal, or physical action and this is very important to the Buddhist (Sayadaw, 2008). Good karma is based on showing compassion and doing the right thing; this helps determine how a person will be incarnated. If a person generates bad karma by hurting or killing others, negative consequences will occur in this or another lifetime (Karma and rebirth, n.d.). Kamm briefly reminisced when she said, The people cherish ancestry. During a specific time of the year, they take a vacation to go back home to pay respect for the dead. I asked Kamm to define what is important to a Buddhist person when cared for by health care providers with other spiritual beliefs. She explained that if a physician is very knowledgeable but not compassionate, their medicine is not very effective. The basis of trust comes with a commitment, a sense of responsibility, and a genuine sense of concern. She also added that Buddhist physicians treat their patient as if he/she was their own child. My second interviewee, Taki, grew up in Japan. In her early 20s she met her future husband, an American, who was temporarily working there. Following their marriage, she moved with him to the United States. Taki explained that in Japan, Shintoism is another way of life, not a religion. There is a great respect for nature and when Shintoists are close to nature they are close to their kami. Kami are spirits with supernatural powers they worship that are often depicted as a variety of objects in nature such as trees, rocks, and animals (Blanford, 2009). Taki elaborated further to say that there is a strong aspiration for purification in all aspects of their life and this can be observed through their rituals or in their way of thinking. Like Buddhist beliefs, when someone passes away Shintoists believe that the person is reincarnated. Taki explained the spiritual perspective on healing from the Shintoist perspective. Shinto followers are accepting of some of the difficult things that come their way because they believe it is the kamis way of getting their attention. She also told me that though they may seek medical attention at medical facility, they also use other methods for healing such as in the use of herbal remedies. According to Taki, Shinto followers are very accepting of the care they receive but they are more uncomfortable when it comes down to decisions regarding complex treatment. She continued by explaining that because they are very respectful of nature and following a natural path in life, this type of complex treatment goes against their beliefs in following a natural life. They also see the dying process as one goes against their aspiration for purity in life. Taki explained that a critical component on healing includes silent prayer to one of the kami requesting a favor. The Shinto people believe that kami want their people to be happy so they pray for good health, a good life. Taki continued by explaining that they also pray during major life events such as birth, marriage and death. Sometimes they write their prayer on a plaque and leave it at the shrine. She also noted that the Shinto people keep a small shrine in their home where offerings are made to a particular kami. In response to the question regarding what is important to the Shinto follower when cared for by health care providers, Taki explained that often, the Shintoists are advocates of a natural way of healing and typically are not in favor of artificial means to live. Some patients will rely on the doctor and will be very accepting of the results, no matter how serious. My final interview was conducted with Carmen, a Navajo Indian, who has lived her entire life in the Phoenix, Arizona area. Carmen explained that the Navajos also do not have a religion that traditionally worship a god. Their way of life, which stems from their sacred beginnings, serves as their belief system which strives for balance and harmony. Carmen went on to say that Navajos believe they are connected to the land and are relatives to every living thing. Their way of life is full of ceremonial rituals and traditions that connect them to their sacred past. Throughout our life we strive for holistic wellness for which many of our rituals are based, she explained. Carmen believes that illness occurs when a person has an imbalance between body, mind, and spirit. A Navajo healer might be sought out to diagnose this imbalance by interpreting dreams, star gazing, or understanding the vibrations in nature. Following that, a healing ceremony can be planned to assist the mind in healing the body. Carmen went on to tell me that the ceremonies are conducted in their ceremonial attire and include chants, which are a form of prayer. Several days are observed for holiness and the healing process to continue following the healing ceremony. Carmen elaborated on this further to say that during this time the person needs to avoid certain activities, one of which includes bathing. This shows evidence the Navajos seriousness for a deep desire for healing to occur. The Navajo may also use herbs for treatment or seek a medical doctor for some care. Carmen relayed that in the United States, there are hospitals specifically designed to integrate the Native American practice for healing with modern medicine. She happily reported that healing ceremonies are sometimes conducted on public land before any ground breaking for a health facility. A ceremonial hogan, a Native American family dwelling that faces the east, is included in some hospitals to accommodate this way of healing (Hogan: Dine (Navajo), n.d.). Carmen also noted that if a Navajo is hospitalized, Navajo healers are sometimes brought to the patients hospital room. Carmen admitted that the Navajo are often wary of the western medicine practice. She emphasized that they want their doctors to understand their beliefs. The Navajo would like to see more medical facilities consider the Native American way of life as plans for medical facilities are made. Carmen continued explaining that the Navajo find most facilities are too business like and cold which creates stress and anxiety. This often makes it difficult to regain wellness through harmony and balance. Collectively, the people interviewed all had a consistent message for how they value the care provided to them by health care providers whose spiritual beliefs were different from their own. The care they receive needs to align with their values which might include the medical team approach that respects their beliefs, a calm and serene environment, or incorporation of healing practices unique to their ways of life. They do not want healthcare workers to assume that what is important in western medicine is necessarily shared by all peoples. When patients see health care providers let go of their own beliefs, patients feel more comfortable in their care. A sense of trust develops. Patients have greater comfort knowing that their ways of life are understood, respected, and incorporated into their care. All of these efforts promote their healing process. The Christian philosophy of faith and healing often refers to Gods power to heal. Gods will is interpreted by some as being punished for their sins, or as a way to bring a person closer to God because of a lack of faith. Todays belief in healing integrates Gods will through faith with traditional medical practices. God has given people the ability to acquire knowledge and skill to pursue and employ scientific advances to help treat or cure diseases. However, in contrast to other faiths this may not include a belief in the same god or what is important in a persons life. In conclusion, I have learned a lot in gaining a better understanding of the beliefs and values of other cultures. It has significantly increased my awareness to never assume that the care I typically provide is in agreement with the beliefs and wishes of my patient. I am more aware of the importance to first understand my patients beliefs so I can assist in their healing process that respects their culture and best meets their needs.

Permission To Hate :: essays research papers fc

What makes a person hate? Who gives the permission to hate to hate? Some claim God gives the permission; others claim hatred stems from oppression, or society. Leonard Pitts, a syndicated columnist for the Miami Herald believes that the third, society, grants the authorization to hate. However, what is society? Is society an individual or a group of individuals? What form of society bestows the consent to hate? The major White Supremacy Groups: the Ku Klux Klan (KKK) and the Aryan Nation, both claim the Bible, thus God, gives them the permission to hate. The Klan and Aryan Nation’s members proclaim themselves Christians, and followers of the teachings of the Bible, they declare, "Do not practice homosexuality; it is a detestable sin†¦Whoever does any of these detestable things will be cut off from the community of Israel.† (The New Living Translation, Leviticus 18:22,29) or "The penalty for homosexual acts is death to both parties. They have committed a detestable act and are guilty of a capital offense.†(The New Living Translation, Leviticus 20:13). They claim God justifies their actions against homosexuals in the previous passages. Yet, they overlook the other laws entailed in the same chapters of Leviticus, claiming they are outdated. Examples of these laws include, â€Å"do not eat meat not drained of its blood.† (NLT, Leviticus 19:26), â€Å"yo u must not defile yourself by eating any animal or bird or creeping creature that I have forbidden (i.e. pork).†(Leviticus 20:25) or â€Å"Never cut your bodies†¦or mark your skin with tattoos.†(Leviticus19:28). However, even if the KKK and Aryan Nation did follow all the laws of the Bible, they still would have no right to condemn homosexuals, because as written in the gospel of John, â€Å"They kept demanding an answer, so he stood up again and said, ‘All right, stone her. But let those who have never sinned throw the first stones!’† (John 8:7) No one, no matter how holy, is without sin. Furthermore, when the KKK refers to non-whites, they assume they are â€Å"an unholy coalition of anti-white, anti-Christian, liberal socialists† and imply that they are â€Å"savage†¦killers and rapists† (The Church of the American Knights, para. 1, 3) they break the cardinal rule, â€Å"Never seek revenge or bear a grudge against anyone, but love your neighbor as yourself. I am the Lord.† (Leviticus 19:18). Finally and most importantly, they have forgotten kindness and forgiveness mandated in the words of the Bible, â€Å"Be kind to each other, tenderhearted, forgiving one another, just as God through Christ has forgiven you.

Methodist denominations

Methodist denominations are today represented by four major churches: the United Methodist Church, the African Methodist Episcopal Church, the African Methodist Episcopal Zion Church and the Christian Methodist Episcopal Church. The present paper describes and compares these four institutions.Historically, the Christian Methodist Episcopal Church is a denomination, composed of African Americans, who adopt and employ Methodism as their religious worship (Bucke, p.340). â€Å"The group was organized in 1870 when several black ministers, with the full support of their white counterparts in the former Methodist Episcopal Church, South, met to form an organization that would allow them to establish and maintain their own polity, that is, to ordain their own bishops and ministers without the necessity of them being officially endorsed or appointed by the white-dominated body† (Bucke, p. 342). Nowadays, the organization has its publishing house in Memphis, Tennessee.According to inte rnal documentation concerning leadership, bishops are elected as superintendents of the church and can perform their duties until the age of 74, importantly, there are no gender restriction for this position, so females are entitled to be elected.   Bishops are supposed to appoint pastors (or local clergy), protect and preserve the beliefs of the church and perform ordinations (Heitzenrater, p. 348; Bucke, p. 343). The major characteristic of this denomination is the belief in the universal redemption, under which everyone can be saved, regardless of their ‘earthy’ activities.Other prominent beliefs include: the importance of Christian perfection and spiritual development; the possibility or leaving this church (for another one, or rejecting christian beliefs completely); the priority of faith; the possibility of witnessing the Holy Spirit in this life and the importance of observing sacraments (Baptism and the Lord’s Supper) (Heitzenrater, p. 351). The church has three branches of power – legislative (the General Conference), exeutive (Episcopacy) and judicial (the Judicial Council).The African Methodist Episcopal Zion Church was also intended as a religious organization for individuals of color and was established in 1821. The word ‘Zion’ refers to the Biblical teachings and means ‘Church’ (Heitzenrater, p. 398). â€Å"The society of this new denomination called itself the â€Å"Freedom Church† at the time, because the founders decided to dedicate it to the liberation of the human spirit. Spiritual, social and economic freedom were very important to the founders† (Wigger, p. 284).The members of this church share almost the same beliefs as those who belong to the CME, but AME Zion seems to impose more obligations upon its participants, as its statute claims that individuals are basically miserable and therefore should dedicate themselves to serving God in order to receive the real blessing t he achieve personal liberty. This denomination is extremely concerned about the religious affairs in African countries and therefore its missionaries regularly visit the corresponding countries. While the CME is administered by bishop, who has the full range of entitlements, the most critical decisions in the AME Zion are taken during the general conference, but the hierarchy and bureaucracy in this denomination are also uncomplicated and actually not exceedingly formalized (Bucke, p. 401).The United Methodist Church is among the largest Protestant denominations (Wigger, p.225 ) , as it has accepted under its roof a number of minor organizations, which nowadays have very low level of autonomy and both officially and factually belong to the single church. â€Å"The United Methodist Church is organized into conferences† (Wigger, p.227).   The General Conference is the most influential organization, entitled to express the opinion of the whole church and to approve decisions a nd projects.The General Conference is gathered every four years, and each meeting results in the publication of the Book of Resolutions, or additional principles and plans to implement. Jurisdictional and Central Conferences are hierarchically lower and therefore accountable to the General Conference (Kimbrough, p. 118). The main objectives of the jurisdictional meetings (which also take place every four years) are electing bishops as well as chief administrators of the members units and planning basic activities for these executives.The Annual Conference, accordingly, is aimed at appointing minor clearly like pastors and (re-)interpreting the Book of Discipline. â€Å"Annual conferences are further divided into Districts, each served by a District Superintendent. The district superintendents are also appointed annually from the ordained elders of the Annual Conference by the bishop.District superintendents are not superior in ordination to other elders; upon completion of their se rvice a superintendent they   routinely return to serving local congregations† (Kimbrough, p. 119). Importantly, this denomination allows women to serve as bishops and in general observes the same Christian principles as the two above described organizations, based upon the individual salvation and outreach work with the disadvantaged.   On the other hand, the UM is a bureaucratic and formalized organization, which has strict leadership structure and therefore might be at risk of the monopolization of the power by the single participant (Kimbrough, p. 124).As for the clergy of the organization, they are divided into three ‘positions’: bishops, elders and deacons, the last group of religious workers are responsible for technical performance of liturgies and also might be employed as educators, musicians or business administrators, i.e. they can combine their participation in the UM with more secular activities.Elders have the same responsibilities, but the main difference between these two classes of the clergy is the regulation of appointments: deacons have a chance to choose the locality where they wish to serve, whereas elders are assigned directly by the Annual Conference (Kimbrough, p. 130; McEllhenney, p. 429). According to another classification, local pastors are distinguished from the other three categories.Local pastors, conversely to bishops, deacons and elders, are not required to have master’s degree in theology (divinity) or related sciences. In order to avoid the misuse of entitlements in local churches, the conferences can annually make new appointments for all local congregations, but the same deacons, elders and pastors serve at the certain local organization for years.The African Methodist Episcopal Church was established in the 1850s and has almost the same organization as the UM, so the primary decision-making body is the General Conference, during which bishops are elected. â€Å"The bishops are the chief Off icers of the Connectional Organization. They are elected for life by a majority vote of the General conference which meets ever four years. Bishops are bound by the laws of the church to retire following their 75th birthday† (Heitzenrater, p. 473).The Council of Bishops is also called the Executive Branch of the denomination, as it is responsible for applying the new statutes, adopted during the General Conference. The Board of Incorporators is the supervisory body that conducts analysis and partial control of the Council’s activities and determines whether they match to the overall religious course, established by the organization. The General Board is the administrative body, responsible for the distribution of material resources and financial affairs of the denomination, so it approves the decisions made by the Council of Bishops and provides the resources needed for applying new rules or principles, building new churches or colleges (this denomination has sixteen hi gher education institutions).The Judicial Council is charged with resolving the conflicts within the denomination and also dealing with corresponding appellations (McEllhenney, p. 463). The major mission of the AME is supporting the nurturing physical and spiritual development of its congregations as well as the whole society in general. More specific objectives are as follows: â€Å" 1) preaching the gospel; 2) feeding the hungry; 3) clothing the naked; 4) housing the homeless; 5) cheering the fallen; 6) providing jobs for the jobless; 7) administering of the needs of those in prisons, hospitals and nursing homes; 8) encouraging thrift and economic advancement† (McEllhenney, p. 658).In conclusion, it is necessary to summarize the similarities and differences between the denominations. First of all, they have approximately similar beliefs and missions, which necessarily include brotherly aid for those in need and education for the youth: all churches have their own education institutions, which provide holistic training in various disciplines beyond theology. Furthermore, all these churches are concerned about the current political and social affairs and although they do not directly engage into non-religious movements, they always state and publicize their attitudes towards such issues as terrorism, the U.S. trade deficiency and ethnic segregation, moreover, actively help ethnic minorities.As for a parishioner, all churches are comparatively ‘democratic’ in their beliefs and do not place too strict constraints upon the individual’s lifestyle (fasts etc) and skillfully use the principles of social work like the empowerment and reinforcement of community capacities. On the other hand, the united Methodist church and the African Methodist Church have more complicated hierarchical structure and therefore appear more ‘formal’ organizations and therefore have more prescriptions for deacons, elders and pastors, serving for loc al congregations.All denominations avoid gender discrimination and view females as equal to males in terms of their entitlements. Finally, the CME and the AME Zion appear more sensitive to the recent changes in social life or recent crises, as their responses to the adversities bred by hurricane Katrina were the most rapid,   even though these organizations are much smaller that the others.Works cited1)Bucke, E. The History of American Methodism. Nashville: Abingdon Press, 1964.2)Heitzenrater, R. Wesley and the People Called Methodists. Nashville: Abingdon Press, 1995.3)Kimbrough, D. Reverend Joseph Tarkington, Methodist Circuit Rider. Knoxville, University of Tennessee Press, 1997.4)McEllhenney, J. United Methodism in America: A Compact History. Nashville: Abingdon Press, 1992.5)Wigger, J. Taking Heaven by Storm: Methodism and the Rise of Popular Christianity in America. New York: Oxford University Press, 1998.

Analysis Of F. Scott Fitzgerald - 3472 Words

Criticisms of society have been a commonality in literature, journalism, and writing since the dawn of the Ancient Egyptians. In the early twentieth century and late nineteenth century, muckraking rose to popularity for many journalists; muckrakers were investigative journalists whose goal was to inform the public about issues in society that needed to be heeded to but were ignored by politicians and the elite. Although F. Scott Fitzgerald was not a muckraker, his fictional writing had similar goals to those of muckrakers—Fitzgerald fleshed out the issues that society was ignoring and conforming to. He is known as a mouthpiece of the Lost Generation, the generation or group of people that grappled with World War I and the devastating emotional aftermath that it left the world with. Fitzgerald’s writing tackles topics from difficult relationships to the journey of self-discovery. In particular, Fitzgerald made sure to scratch the raw realities of society into as many boo ks and short stories as he could. In the early 20th century, people were becoming fascinated with arising technology, new forms of fame, money, and materialism; Fitzgerald took note of this, and formed his own interpretations of the society in The Great Gatsby, This Side of Paradise, the Beautiful and the Damned, and numerous short stories. Through imagery, specific diction, dialogue, and allusions, Fitzgerald tackled the controversial topics of materialism, unhappy marriages and relationships, mental illnessShow MoreRelatedAnalysis Of F. Scott Fitzgerald2297 Words   |  10 Pageswere being made, which gave society newfound optimism. However, due to bad investments made by stockholders, the stock market crashed in 1929, sending America spiraling into a crippling depression for the next decade (â€Å"A Changing Society† 96). F. Scott Fitzgerald was the most notable author of the decade, and he was largely self-created. He spent the majority of his life devoted to writing, wh ether as a pastime, an occupation, or a way to prove his worthiness to the love of his life. His life was ultimatelyRead MoreAnalysis Of F. Scott Fitzgerald953 Words   |  4 PagesF. Scott Fitzgerald was an American author who was known for his novels that generally take place during the Jazz Age after World War I. His use of similes add deeper imagery and to emphasize certain descriptions that are necessary to understand in his distinctive writing style. Fitzgerald incorporated a lot of his own personal life into his works; his struggles with alcoholism, mental disorders and marital problems are generally thrown into almost all his novels. Many of his stories can be readRead MoreAnalysis Of F. Scott Fitzgerald2104 Words   |  9 Pagesthis assignment. 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I also remember when Aryan indirectly confessed his love for me but I think it was mostly the lust talking. I mean, we only know each other for a couple of weeks nowRead MoreAnalysis Of Merlin By F. Scott Fitzgerald913 Words   |  4 PagesMerlin, I never read this email, because I knew it was more of your lies and a total waste of time. Nevertheless, you deserve a response. Let’s see who starts problems. 1. I discussed something with you over email and then next day the professor talked to me terrified. Who told anything to the professor? Consequently, who is twisting things and creating trouble? How did she find out I had talked to you? Who approach her? 2. From my first email â€Å"she told me you had told her that he had fever inRead MoreAnalysis Of The Book The Of By F. Scott Fitzgerald1712 Words   |  7 PagesWaknuk is the hometown of David, Petra and Rosalind; the three had to flee their home by night when they got news of Sally and Katherine being captured. 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Giving him full control over your life, trying to please his every want and need. Not considering yourself, as long as he was giving you the attention that heRead MoreAnalysis Of The Night Of The Flies By F. Scott Fitzgerald989 Words   |  4 PagesHeavy in the air was the scent of cherries and bourbon, the smell of a man more desperate of atmosphere and above all most desperate of a scene. A man whose breath heavily weighed the air around him searching for the laughter of all wealthy men gathered to assume his drunkedness and take heart to the fact that he so presently was just as they were; drunk and bored. Fairly as it must be said it is in wealth when one possesses the ability to have so much tha t no matter what they seek it shall never