Tuesday, December 24, 2019

Essay on Life and Death in Literature - 868 Words

Death is part of life, it is only natural that authors, and poetics writes about death. The word death brings different feelings to minds. Most are scare of the thought. Some embraces death, the thought of meeting our maker. The feeling to not exists, while the rest of the world goes on with their lives is overwhelming. To write about death, they have to write about life. Life and death is usually the plot in short stories, plays, and poems. â€Å"A Rose for Emily† by William Faulkner; â€Å"The Story of an Hour† by Kate Chopin; and â€Å"When I have fears that I may cease to be† by John Keats all uses life and death as a plot. The short story â€Å"A Rose for Emily† begins with the death of her father. The trauma of her father’s death puts her in a†¦show more content†¦When she dies, she is free from her horrible life. When she dies her repulsive secret is out. (Cited in DiYanni, 2007, pg.73) â€Å"The Story of an Hour†, starts of with death. Mrs. Mallard founds out that her husband died in a train week. Her first response was to cry. She was so horrify with her husband’s death, she locks herself up in her room. In her room her mind begins to wonder. She recalls her love for her husband, so also recalls she did not love him all the time. She remembers the day before she founds out about his death, she had wish for life to be short. She starts to imagine life without him. She realizes although she will miss him time to time, she is going to enjoy life. â€Å"Free! Body and soul free!† (Cited in DiYanni, 2007, pg.39) She comes out of her room happy, hoping for a long â€Å"free† life. When she comes down stairs, the front door opens up. She sees her husband standing there. He is alive, the â€Å"bending† house. There she is probably in shock from seeing him. She sees her free, happy, and long life just draft away. She screams aloud horrible scream. Poor, Mrs. Mallard dies of a heart attack. (Cited in DiYanni, 2007, pg.38) Life and death is the plot in â€Å"The Story of an Hour.† The conflict is his death and his life. At the beginning, when everyone hears about his death, they are scare about Mrs. Mallard’s heart disease. After, she discovers he is not alive, is also the conflict. Mrs. Mallard’s life and death was the denouement.Show MoreRelatedLife And Death That Polish Literature1986 Words   |  8 Pagesa period of change. Poland was expanding as a country and many political events were occurring. During this span of time, Polish literature signifies various changes in its themes, beliefs and language all constituted with a purpose. The theme of life and death overpowers Polish literature written during these two eras. Two pieces that demonstrate an experience of death and how the author’s worldview comes through the text are Jan Kochanowski’s Laments and an unknown author’s Lament of Our Lady atRead MoreEssay about Life and Death in Literature151 6 Words   |  7 PagesThe word death brings different feelings to minds. Most are scared of the thought. Some embrace death, the thought of meeting our maker. The feeling to not exist, while the rest of the world goes on with their lives is overwhelming. To write about death, they have to write about life. Life and death is reality. There are various short stories, poems, and plays that attribute life and death. â€Å"A Rose for Emily† by William Faulkner, â€Å"The Story of an Hour† by Kate Chopin, and â€Å"Hamlet, Prince of Denmark†Read MoreRomantic and Gothic Literature1659 Words   |  7 PagesRomantic and Gothic Literature The gothic literary movement is a part of the larger Romantic Movement. Gothic literature shares many of the traits of romanticism, such as the emphasis on emotions and the imagination. Gothic literature goes beyond the melancholy evident in most romantic works, however, and enters into the areas of horror and decay, becoming preoccupied with death. â€Å"The Fall of the House of Usher† by Edgar Allan Poe is a powerful example of gothic fiction, whereas James Fenimore Cooper’sRead MorePerception of Death Essay1340 Words   |  6 PagesPerception of Death and The Treatment of Death in â€Å"Everyman† Liberty University Everyman Thesis: â€Å"Everyman† is a play that gives a message that death is inevitable. It shows that there is nothing a person can do to avoid it regardless of their worldly riches. I. Introduction A. Title of Poem – â€Å"Everyman† B. Author - Unknown C. Summary of Plot II. Analysis of the Play A. Characters B. Setting C. Theme III. The Author’s View of Death ARead MoreDeath in Literature803 Words   |  3 PagesDeath In Literature Death is a natural part of life, its the saddest part of life; no doubt about it. In literature, death is often the theme expressed in tragedies, this theme may not necessarily be a lesson, but may appear to be more of a story being told. With death the theme the tone can still vary. This is because the tone is just an expression given by the writer, when the expression changes the tone changes as well. There are three ways to view death, the death of a friend, the death ofRead Moreâ€Å"Because I could not stop for Death† and â€Å"Annabel Lee†: Similarities, Differences, and Their Authors1494 Words   |  6 PagesIn literature, themes shape and characterize an author’s writing making each work unique as different points of view are expressed within a writing’s words and sentences. This is the case, for example, of Edgar Allan Poe’s poem â€Å"Annabel Lee† and Emily Dickinson’s poem â€Å"Because I could not stop for Death.† Both poems focus on the same theme of death, but while Poe’s poem reflects that death is an atrocious event because of the suffering and struggle that it provokes, Dickinson’s poem reflects thatRead MoreThe Grim Reader Is All Powerful1574 Words   |  7 Pagesof my beliefs. The irrational element of certain death awaiting each and every person is an unshakable truth that can be beyond infuriating. However, in Lloyd Jones’ Mister Pip, Matilda states, â€Å"It occurred to me I could simply end things this way. I could just give up, let go.† (Jones 215). Literature entraps readers within the minds of characters who turn to their inevitable demise and embrace it, accepting the truth. At the same time, literature beautifully illustrates the ideals of those who fightRead MoreThe World s First Global Conflict937 Words   |  4 Pagesbanks World Literature II Literature Essay March 7, 2015 Illustrations on the Impact of War The world’s first global conflict, World War 1 (1914-1918), opposed the Central Powers of Germany, Ottoman Empire, Austria and Hungary against the Allied forces of The United States, Great Britain, Russia, France, Japan and Italy. World War 1 was significant because of the initial appliance of modern technology into warfare; which consequently resulted in an unfathomable amount of soldiers’ deaths and multinationalRead More Death in The Dream of the Rood Essay1520 Words   |  7 PagesDeath in The Dream of the Rood The crucifixion of Christ is treated differently within the bodies of Old English and Middle English literature. The values of each eras society are superimposed on the descriptions of the sacrifice of Christ on the cross. Christ is depicted either as the model of the hero, prevalent in Old English literature, or as the embodiment of love and passion, as found in Showings by Julian of Norwich. Old English literature establishes the elements of theRead MoreEssay on Symbolism in The Masque of the Red Death1695 Words   |  7 PagesEdgar Allen Poe, in the short story â€Å"The Masque of the Red Death†, shows how people may try to outsmart death and surpass it, but in the end they will die since death is inevitable. He reveals this in the book by showing all the people closed up in the abbey that belongs to Prince Prospero. They are trying to escape the â€Å"Red Death† and think that they can escape the death by hiding away in the abbey. They manage to stay safe for six months but in the end they all die after the stroke of midnight

Sunday, December 15, 2019

Part Five Chapter VII Free Essays

XII Halfway down his packet of Rolos, Robbie became extremely thirsty. Krystal had not bought him a drink. He climbed off the bench and crouched down in the warm grass, where he could still see her outline in the bushes with the stranger. We will write a custom essay sample on Part Five Chapter VII or any similar topic only for you Order Now After a while, he scrambled down the bank towards them. †M thirsty,’ he whined. ‘Robbie, get out of it!’ screamed Krystal. ‘Go an’ sit on the bench!’ ‘Wanna drink!’ ‘Fuckin’ – go an’ wai’ by the bench, an’ I’ll gerra drink in a minute! Go ‘way, Robbie!’ Crying, he climbed back up the slippery bank to the bench. He was accustomed to not being given what he wanted, and disobedient by habit, because grown-ups were arbitrary in their wrath and their rules, so he had learned to seize his tiny pleasures wherever and whenever he could. Angry at Krystal, he wandered a little way from the bench along the road. A man in sunglasses was walking along the pavement towards him. (Gavin had forgotten where he had parked the car. He had marched out of Mary’s and walked straight down Church Row, only realizing that he was heading in the wrong direction when he drew level with Miles and Samantha’s house. Not wanting to pass the Fairbrothers’ again, he had taken a circuitous route back to the bridge. He saw the boy, chocolate-stained, ill-kempt and unappealing, and walked past, with his happiness in tatters, half wishing that he could have gone to Kay’s house and been silently cradled †¦ she had always been nicest to him when he was miserable, it was what had attracted him to her in the first place.) The rushing of the river increased Robbie’s thirst. He cried a bit more as he changed direction and headed away from the bridge, back past the place where Krystal was hidden. The bushes had started shaking. He walked on, wanting a drink, then noticed a hole in a long hedge on the left of the road. When he drew level, he spotted a playing field beyond. Robbie wriggled through the hole and contemplated the wide green space with its spreading chestnut tree and goal posts. Robbie knew what they were, because his cousin Dane had showed him how to kick a football at the play park. He had never seen so much greenness. A woman came striding across the field, with her arms folded and her head bowed. (Samantha had been walking at random, walking and walking, anywhere as long as it was nowhere near Church Row. She had been asking herself many questions and coming up with few answers; and one of the questions she asked herself was whether she might not have gone too far in telling Miles about that stupid, drunken letter, which she had sent out of spite, and which seemed much less clever now †¦ She glanced up and her eyes met Robbie’s. Children often wriggled through the hole in the hedge to play in the field at weekends. Her own girls had done it when they were younger. She climbed over the gate and turned away from the river towards the Square. Self-disgust clung to her, no matter how hard she tried to outrun it.) Robbie went back through the hole in the hedge and walked a little way along the road after the striding lady, but she was soon out of sight. The half-packet of remaining Rolos were melting in his hand, and he did not want to put them down, but he was so thirsty. Maybe Krystal had finished. He wandered back in the opposite direction. When he reached the first patch of bushes on the bank, he saw that they were not moving, so he thought it was all right to approach. ‘Krystal,’ he said. But the bushes were empty. Krystal was gone. Robbie started to wail and shout for Krystal. He clambered back up the bank and looked wildly up and down the road, but there was no sign of her. ‘Krystal!’ he yelled. A woman with short silver hair glanced at him, frowning, as she trotted briskly along the opposite pavement. Shirley had left Lexie at the Copper Kettle, where she seemed happy, but a short way across the Square she had caught a glimpse of Samantha, who was the very last person she wanted to meet, so she had taken off in the opposite direction. The boy’s wails and squawks echoed behind her as she hurried along. Shirley’s fist was clutched tightly around the EpiPen in her pocket. She would not be a dirty joke. She wanted to be pure and pitied, like Mary Fairbrother. Her rage was so enormous, so dangerous, that she could not think coherently: she wanted to act, to punish, to finish. Just before the old stone bridge, a patch of bushes shivered to Shirley’s left. She glanced down and caught a disgusting glimpse of something sordid and vile, and it drove her on. How to cite Part Five Chapter VII, Essay examples Part Five Chapter VII Free Essays VII ‘Fuckin’ shurrup, Robbie! Shurrup!’ Krystal had dragged Robbie to a bus stop several streets away, so that neither Obbo nor Terri could find them. She was not sure she had enough money for the fare, but she was determined to get to Pagford. Nana Cath was gone, Mr Fairbrother was gone, but Fats Wall was there, and she needed to make a baby. We will write a custom essay sample on Part Five Chapter VII or any similar topic only for you Order Now ‘Why wuz ‘e in the room with yeh?’ Krystal shouted at Robbie, who grizzled and did not answer. There was only a tiny amount of battery power left on Terri’s mobile phone. Krystal called Fats’ number, but it went to voicemail. In Church Row, Fats was busy eating toast and listening to his parents having one of their familiar, bizarre conversations in the study across the hall. It was a welcome distraction from his own thoughts. The mobile in his pocket vibrated but he did not answer it. There was nobody he wanted to talk to. It would not be Andrew. Not after last night. ‘Colin, you know what you’re supposed to do,’ his mother was saying. She sounded exhausted. ‘Please, Colin – ‘ ‘We had dinner with them on Saturday night. The night before he died. I cooked. What if – ‘ ‘Colin, you didn’t put anything in the food – for God’s sake, now I’m doing it – I’m not supposed to do this, Colin, you know I’m not supposed to get into it. This is your OCD talking.’ ‘But I might’ve, Tess, I suddenly thought, what if I put something – ‘ ‘Then why are we alive, you, me and Mary? They did a post-mortem, Colin!’ ‘Nobody told us the details. Mary never told us. I think that’s why she doesn’t want to talk to me any more. She suspects.’ ‘Colin, for Christ’s sake – ‘ Tessa’s voice became an urgent whisper, too quiet to hear. Fats’ mobile vibrated again. He pulled it out of his pocket. Krystal’s number. He answered. ‘Hiya,’ said Krystal, over what sounded like a kid shouting. ‘D’you wanna meet up?’ ‘Dunno,’ yawned Fats. He had been intending to go to bed. ‘I’m comin’ into Pagford on the bus. We could hook up.’ Last night he had pressed Gaia Bawden into the railings outside the town hall, until she had pulled away from him and thrown up. Then she had started to berate him again, so he had left her there and walked home. ‘I dunno,’ he said. He felt so tired, so miserable. ‘Go on,’ she said. From the study, he heard Colin. ‘You say that, but would it show up? What if I – ‘ ‘Colin, we shouldn’t be going into this – you’re not supposed to take these ideas seriously.’ ‘How can you say that to me? How can I not take it seriously? If I’m responsible – ‘ ‘Yeah, all right,’ said Fats to Krystal. ‘I’ll meet you in twenty, front of the pub in the Square.’ How to cite Part Five Chapter VII, Essay examples

Saturday, December 7, 2019

Chronic Stomach Pain of Sam Free Samples †MyAssignmenthelp.com

Question: Discuss about the Chronic Stomach Pain of Sam. Answer: Nursing Ethics Definition of health as outlined by WHO is not just the absence of disease or infirmity, but a state of complete physical, mental and social well-being. In the given case study, a patient named Sam aged 21 years admitted in hospital in an emergency was suffering from chronic stomach pain. Camila health care professional realized that the medical team is handling the patient inhumanly and the patient situation was deteriorating. Her balanced discussion with the other medical staff is an appropriate approach following all the protocols established by the hospital. In this case study, we will discuss this scenario within the realm of law, ethics and principle which have been given by Philosopher in the past like Hippocrates, and other international body like UN and UNESCO and UDHR and Bioethics which is the further extension of Human Right in medical field. Promotion of Human Rights is the core principle of UN charter. To promote this all over the world several guidelines have been issu ed through various bodies like WHO, UNESCO and implementation with the help of a treaty like the Geneva Convention binding upon member countries and evaluating law and ethics time to time. To deal with bio-ethical issues at a global level effectively and practically, international bio law combines human dignity and human rights. Universal Declaration on Bioethics and Human Rights by UNis a legal document. The Broad meaning of bioethics is biomedical Ethics (Chonko, 2012). The ethical issue found in the case study is that the inner city hospital is not taking their patients seriously, even after knowing that their situation is getting worse and they decided to place them to the physical restraints rather than giving some time to the patient. The Camilla, no doubt, found that Sam is getting aggressive and make use of the abusive language to her in frustration and aggression. Camilla still shows concern, but after discussing this problem with one of the nurse Julia, she came to know that, they are not treating the Sam seriously because of the lack of staff and time. This is against the ethics of the healthcare profession, not giving attention to the patients just because of their own organizational structure problems (Kaci, 2014). Coming to the principles of the health care principles, then it includes the principles of the Nonmaleficense, Autonomy, Justice and Beneficence. All these principles are important to follow for the reflective equilibrium in the health care organizations (Ashcroft, Dawson, Draper, 2007). The inner city also needs to follow these principles in order to handle the situation and to maintain the equilibrium in the organization. Talking about the non-maleficence principle, according to this, the hospital should handle the situation without causing any harm to the Sam. Autonomy is the principle that relates to the rights of the patient to take the treatment or refuse to get treated. Moving further, Justice is the principle of the health care ethics which is discussed in the terms of the public health and safety and health equity (Bhanji, 2003). Moreover, the beneficence refers to the duty of the Inner hospital to give benefits to the Sam by treating him in an accurate and effective way. T herefore, the efficiency of the healthcare professionals can be improved by focusing on the resources as the health care is facing the problems because of the lack of these resources (Gillon, 2006). As above discussed about the principles of the ethics, the inner city should take into consideration all these principles to handle the situation in the organization and for the smooth working of the hospital. Autonomy is based on the human capacity to direct his life, Mills Harm Principle support moral right of a patient to refuse medical treatment and doctor cannot perform a medical procedure against patient will. However, all these principles in some way are applicable to the current situation or circumstances. The ethical perspective in this report is highly dependent on the behavior of the staff of the inner hospital and the patient. The Sam behavior, no doubt, was very aggressive and his behavior may affect the safety of the staff. Camilla was unable to identify the condition of the Sam because of his aggressive behavior. The medical team , hereby, decided to apply the physical restraints which can harm the mental health of the patient and also without the consent of the patient and parents. The ethical idea is that the medical team should calm down the patient and instead of giving him physical restraints , the medical team should give him the injection of sleeping and continue to carry out the further tests. Moreover, instead of physical restraints, Sam should be put under the proper supervision and care in the separate room for the safety of the nurses and the other patients (Schrder-Bck, Duncan, Sherlaw, Brall, Czabanowska, 2014). The alternative perspective is the clinical perspective as the medical team of the inner city hospital need to hire more skilled and experienced staff in order to handle these kind of the situations in the health care organizations. To treat Sam, the hospital should follow a patient-centered approach and improve the patients well-being, functionality, and quality of life. Sam was suffering from chronic pain and due to a history of drug abuse which leads to anxiety, depression, or somatization disorders. Physical restrains step decided by the hospital will make his condition worse rather than this, hospital should adopt pain management plan and train medical personnel related to this so that they may handle Sam like patient effectively (Campbell, Potash, Botash, 2010). In the management and treatment of pain with the help of education and individual clinical experience and competency CRNA (Certified Registered Nurse Anaesthetist) can be utilized in a variety of therapeutic, physiolog ical, pharmacological, and psychological modalities. The hospital needs to respect and protect Sams Human Dignity and Human Rights, to avoid discrimination and breach of confidentiality and to take consent and maintain physical integrity to protect people from misuse in the biomedical field. The hospital is bound by the 1948 UN declaration of the UDHR which states that all people are "free and equal in dignity and rights". The hospital is also bound by the 1964 Helsinki Declaration, which clearly underlines the basic principle with respect to Dignity and Human Rights outlined first time for the welfare and interest of any individual that should have priority over the sole interest of science or society (Moka-Mubelo, 2016). As per UDHR dignity is inherent to all human beings, as all human beings are born with free equal rights. This international humanitarian law equally applies to the field of Biomedicine as explained below: Respect for the dignity of the person: This principle came from the Universal Declaration of Human Rights by United Nations in the year 1948 in which state that the basis for freedom, justice and peace is founded on the recognition of the inherent dignity and equality of human beings (Targum, 2001). The health professional will respect each person as a unique individual. The health professional will respect and defend the dignity of every stage of human life The health professional will maintain their own dignity and that of patients in their professional practice. Professional responsibility and accountability: This principle includes professional responsibility and accountability, personal and professional integrity, and advocacy. It also refers to professional boundaries, insurance and conscientious objection. Health professionals are expected to show high standards of professional behavior. Health professionals advocate for patients rights. Health professional recognize their role in the appropriate management of health care resources. Quality of practice: This includes safety, competence, kindness, compassion, caring and protection from harm.The health professionals must be competent, safety-conscious and who act with kindness and compassion, provide safe, high-quality care. Moreover, the health care environment should be safe for themselves, their patients and their colleagues (AANA, 2017). Trust and confidentiality: This includes trust, confidentiality and honesty.The health care professional exercise professional judgment and responsibility in circumstances where a patients confidential information must be shared. Collaboration with others: This principle focuses on collaboration, team-working, communication and documentation. It is clear that the relationships with colleagues are based on mutual respect and trust. However, health care professional understands that effective and consistent documentation is an integral part of their practice (Gabr, 2015). In this unit I have learnt the following health care ethics as shown in the diagram below. In this unit I have understood the theories which explain about decision makers who provide appropriate resolution within the realm of medical ethics. In this theory, people should stick to their obligations and duties during decision making procedure. These theories explain how a decision maker takes the decision and give correct resolution according to the guidelines in ethical dilemma. These theories are divided into four categories (Summers, 2011). Accoding to the theory of Dentology, a person should always keep his promises and follows the law. People who follow this theory will produce consistent decisions as they are based on the individuals set duties.Along with many positive attributes, it also contains flaws. There is no logical or rational basis for deciding an individuals duties.For example, a businessperson thinks to be his duty to be on time in every meeting, one day he is getting late, over speed will break the law and not to do this will not be able to full fill his duty. This is a question that to full fill duty, whether one should break the law or to keep the law one forgets about duty (Gamlund, 2012). According to Bioethics, patient should not suffer by any means. This is the first duty of any health care provider. As seen from the given case study, Camilla with her compassion and love was able to understand her patient better and discussed the issue with the other medical staff present at that time. At the same time, she knew about the underlying dangers, however, following the highest medical ethics and established protocols she was able to provide the best care to Sam. Therefore, working towards the goal of improving patient outcome, I will recommend all health care providers to follow the following professional practices: It is the duty of the health care department that they evaluate the patients and their behavior. It is suggested that the healthcare professionals build a strong relationship with the patients so that they can disclose their problems easily and it will be easy for the doctors to handle the patients like Sam(Andorno, 2009). Before proceeding further to the treatments for the ailments of patients, the patient history and their physical examination is must to understand the effect of history on the present such as drugs and alcohol. It is recommended to avoid the risk of these ethical issues, the staff of the inner city hospital should hire new employees as well as provide training to all the staff in order to choose correct diagnosis techniques. There should be a legal agreement between the patients families and the hospital to avoid the future risks. The communication should be strong among all the members of the inner city hospital and the patients for the successful operations and to avoid all the ethical issues(University, 2017). The inner city should take into consideration all these principles to handle the situation in the organization and for the smooth working of the hospital.? I will like to end by suggesting that every health care provider handling patients directly or indirectly are bound by Bioethics. We more often come across persons like Julia, who is completely unaware of these guidelines. With continuous Trainings, Monitoring the Evaluation, we can ensure that dignities of patients are maintained in each case. According to bioethics patient should not suffer by any means. This is the first duty of medical personnel reforms. Essence of the law is love, law without love is empty and love without law is directions so we have to follow ethics and protocol to perform our duty. Here law and Ethics were given by many Philosopher in the past and every professional love to perform his duty perfectly fine and on time. Camila in this case study with love and compassionate heart was worried about her patient Sam, and she discussed this matter with other medical staff and health professional who were present at that time she followed all the ethics protocol, whi ch has been established by the hospital by providing the best care to Sam along with respecting other health professional boundaries under which they were working. I would like to suggest that every health professional who is handling patient directly or indirectly are bound to Bioethics but they are not aware so proper guideline and training regarding patient rights and Ethics and hospital protocol must be given time to time so that the dignity of the patient should be maintained in every case.The basic purpose of this law is with the principle of justice, human relationship should be governed. References AANA. (2017). Chronic Pain Management Guidelines . Retrieved from https://www.aana.com/resources2/professionalpractice/Pages/Chronic-Pain-Management-Guidelines.aspx Andorno, R. (2009). Human dignity and human rights as a common ground for a global bioethics. PMC journal, 34(3), 223-40. Retrieved from https://www.ncbi.nlm.nih.gov/pubmed/19386998 Ashcroft, R., Dawson, A., Draper, H. (2007, June). Principles of Health Care Ethics, Second Edition. Retrieved from https://onlinelibrary.wiley.com/book/10.1002/9780470510544 Bhanji, S. (2003). Health Care Ethics. Journal of Clinical Research Bioethics, 4(1), 1-2. Retrieved from https://www.omicsonline.org/health-care-ethics-2155-9627.1000142.pdf Campbell, A., Potash, J., Botash, A. (2010). Case Study: Legal, Ethical, and Clinical Perspectives on the Health Care Professional's Response to Child Sexual Abuse. Retrieved from https://www.upstate.edu/bioinbrief/articles/2010/2010-04-case-study-child-abuse.php Chonko, L. (2012). Ethical Theories. Retrieved from https://www.dsef.org/wp-content/uploads/2012/07/EthicalTheories.pdf Gabr, M. (2015). Health ethics, equity and human dignity. Retrieved from https://www.humiliationstudies.org/documents/GabrHealthEthics.pdf Gamlund, E. (2012). Ethical theory. University of Bergen. Retrieved from https://www.uio.no/studier/emner/matnat/ifi/MNSES9100/v14/lectures/mnses-ethical-theory-gamlund.pdf Gillon, R. (2006). Medical ethics: four principles plus attention to scope. Retrieved from https://www.ht.lu.se/media/utbildning/dokument/kurser/FPRB01/20132/gillon.pdf Kaci, Y. (2014). Universal declaration of human rights. Retrieved from https://www.un.org/en/udhrbook/pdf/udhr_booklet_en_web.pdf Moka-Mubelo, W. (2016). Human Rights and Human Dignity. pp. 89-125. Retrieved from https://rd.springer.com/chapter/10.1007%2F978-3-319-49496-8_4 Schrder-Bck, P., Duncan, P., Sherlaw, W., Brall, C., Czabanowska, K. (2014). Teaching seven principles for public health ethics: towards a curriculum for a short course on ethics in public health programmes. Retrieved from https://bmcmedethics.biomedcentral.com/articles/10.1186/1472-6939-15-73 Summers, J. (2011). Principles of healthcare ethics. Retrieved from https://samples.jbpub.com/9781449665357/Chapter2.pdf Targum, S. (2001). Treating Psychotic Symptoms in Elderly Patients. PMC journal, 3(4), 156163. Retrieved from https://www.ncbi.nlm.nih.gov/pmc/articles/PMC181181/ University, S. J. (2017). How the Four Principles of Health Care Ethics Improve Patient Care. Retrieved from https://online.sju.edu/graduate/masters-health-administration/resources/articles/four-principles-of-health-care-ethics-improve-patient-care

Saturday, November 30, 2019

The Spirit Catches You and You Fall Down Cultural Clash Essay Example

The Spirit Catches You and You Fall Down: Cultural Clash Paper The Spirit Catches You and You Fall Down: Cultural Clash This book focuses on the clash of cultures that occurs between the Lee family, immigrants to the US from Laos, and the doctors that treat their daughter, Lila, who has been diagnosed with epilepsy. Las parents, Pouf and Ana Aka believe that Lila has fallen ill because she has lost her soul. This clash of ideas highlights one of the problems that the Lees faced when dealing with the medical community in the US the Lees believed strongly that all of life is intertwined, and that each individuals OLL is in constant danger, whether being stolen by dabs, or demons that steal souls, or your soul may simply wander off like a butterfly, as Pouf says. If a Hong loses their soul, that is when they get sick and they only get well when they have recovered their soul. The Hong make use of TV enables, or shaman, who are versed in the rescue of souls. We will write a custom essay sample on The Spirit Catches You and You Fall Down: Cultural Clash specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on The Spirit Catches You and You Fall Down: Cultural Clash specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on The Spirit Catches You and You Fall Down: Cultural Clash specifically for you FOR ONLY $16.38 $13.9/page Hire Writer The US medical community, on the other hand, relies on blood tests, surgery, and a barrage of specialized doctors to detect, diagnose, and fix medical conditions. Some of their methods, mostly Invasive procedures, are thought f as disrespectful by the Hong ? One example that stood out to me was when Ala had her big seizure and was taken to the Valley Childrens hospital. She was in desperate need of real medical care, and the doctor she saw, Dry. Kopeck quickly proceeded giving her some heavy medication that put Lila in a state of more or less anesthesia. Las father, Ana Aka, was angry with Doctor Kopeck, because he gave Lila a lot of medications, and also recommended Lila get a spinal tap to check and see if the sepsis had passed into her spine, but did not consult with him beforehand. They just took her to the hospital and they didnt fix her. She got very sick and I think it is because they gave her too much medicine. -Ana Aka This Is an exemplary example of the social construction of the ideas of health and Illness (the US medical community vs.. He Hong spirit-based Ideas) and also helps to Illustrate the Hong point of view that doctors are not to be trusted. Ala was diagnosed with epilepsy when she was very young, and she ended up In the emergency room many times over the next few years of her life. Each visit to the emergency room brought with it its own set of trials and tribulations dealing with doctors who may or may not have ad any real understanding of the Hong culture or the normal procedures that the Hong used in the heal ing process. I was very surprised to see some quotes from a doctor named Robert Small, stating that The Hong breed like flies, as if the golden goose of welfare will continue to lay eggs forever and also They Just come in late and drop it out Theyre almost stone age people. Hell, they never went to a doctor before [for birthing] They Just had a baby in the camp or the mountains or wherever the hell they came from. While there were some doctors and nurses who id come to care for Ala but their actions (removing Ala from her parents home) as viewed through the Hong lens would seem Just as bad as the comments made by Dry. Small would seem to a caring person. I nerve are a lot AT things Tanat were Interesting Dolts AT culture smock tonguing t book, but The complete lack of understanding (or the distrust of) that Las parents seem to have of US medical procedures from Poufs experiences at Alias birth to the aforementioned invasive procedures and doses of medicine that made Ana Aka angry at the doctors, and the complete The lack of understanding of the Hong ultra (or impatience with silly healing procedures) of the Doctors that treated Lila and dealt with Las parents were astounding. Even the efforts of some caring nurses and medical staff took actions that were awful in the eyes of Las parents. I originally intended to conclude this paper with some type of solution to these culture problems that stood out to me I am, however, completely unable to provide any type of solution. The social and cultural issues that have to be crossed are simply too great from the very history of the Hong people, to their religion, to their beliefs ND deductive / inductive logic about health and sickness all the way to the politically of American medicine and the lack of parental control over what was happening to Lila to the stereotypes of the Hong people that doctors seemed prone to applying to the language barrier that prevented doctors from accurately portraying what was being performed on Lila to her parents. I did some reading about this story on my own, and read that some of the community leaders where the Hong lived decided to bring in the TV enables as part of the medical teams working on Hong patients with great success. We talked about something like this in our discussion section, where we debated the difference between a translator and a cultural broker was, and specifically, how the cultural broker was much more well-suited to the task of interpreting the symbolisms and meanings of actions and words that a translator might miss. In the context of this book, when family members who knew some English were translating for Las parents, they were probably losing some of the meanings and emotions behind the words they were speaking. When the TV enables were brought in, they effectively acted as a sort of cultural broker to the Hong tenants, allowing them to feel comfortable in the hospital environment. The problems of culture shock, and lack of cultural understanding, whether it be on purpose or on accident is a huge problem that cannot be easily solved without taking a lot of effort and time to really make an effort to understand the other culture. We cannot know who we are, unless we know where we came from. Anon Hong Essay I am going to explain how the Hongs religion works and how it is different from most religions. I will also write about how the Hongs religion works and how they live their lives. The Hong people take their religion seriously. They would die for it. Their beliefs are different in many ways. They dont believe in medicine. They have many rituals that are controversial. The first topic I will be explaining to you about is the Hong religion and how it is different to other religions. For Hong women, they believe in the existence of vital forms embodying human beings, animals, objects such as rocks and places such as rivers, mountains, forests, etc. For Hong men, their choice of beliefs does not pose, In an extreme way, social or religious generalness Decease teeny are Odor as noels AT the tradition. Men are the keepers of the traditional beliefs. When a man wants to get married, he can kidnapped the women and make her his spouse. The women dont have a choice that they get to marry. When a divorce happens, it is an unspeakable, indescribable, and unresolved issue of belonging on behalf to Hong people. I find this religion different than most, because for almost all religions, dont kidnap women to be their wife, and when a divorce comes up, they have to go into jury for their divorce and Hongs Just dont speak of it and move on with the rest of their lives. The next topic I will be writing about is, why dont Homings believe in using medicine? In the Book The Spirit catches you and you Fall Down, the Lees family has problems with the American doctors because they dont speak the same language and Hong people are against using medicine. Especially when there may be a time when someone is about to die, and they can communicate but I think that using medicine is strictly against their religion. It depends on the situation if the Hong would have to use medicine to cure what may be killing the person. It is uncommon for Hong people to use medicine because it is against their religion. Some rituals that the Hong use are, calling the soul(s), marriage, funerals, the leaning rituals, the rituals of fertility, and the rites of passage of time. During the marriage ritual, the bride has to wear three dresses which are a traditional dress, a Ala dress, and a white dress. The funerals get split up into two times where one is in Southeast Asia and the other one is held in the United States. The traditional way for a celebration will be men than women. In conclusion, the Hong religion to me seems very different than the main religions I know of. I dont know any other religion that is against medicine and that kidnaps women to be their wives. To me, his is different and Im not used to this and this is new to me but for the Hong, this isnt new and they find what they do very common. They would die for their religion they wouldnt harm it or cause anything that is against their religion. A lot of people may think that their religion is different than the Hong but its Just their own opinion. The Spirit Catches You And You Fall Down By Anne Fading In the book The Spirit Catches You and You Fall Down by Anne Fading, a child named Lila Lee is taken away from her parents by Child Protective Services and placed in foster care, because they arent giving her medication for epilepsy. Although resulting in some medical benefits those benefits were lost because of destructive psychological and emotional damage to Lila. Dry. Neil Ernst decided to call child protective services when Lila Lees parents Noun Kook and Pouf were reluctant to give her, her medicine. Dry. Neil Ernst said: I felt it was important for these Hongs to understand that there were certain elements of medicine that we understood better than they did and that there were certain rules they had to follow with their kids lives. I wanted the word to get out in the community that if they deviated from that, it was not acceptable behavior (pig. 9 Fading). Dry. Ernst could have also been arrested for not reporting it. There were some alternatives to calling Child Protective Services such as my favorite one; having a nurse visit the Lees?w three times daily to administer the medications, but this thought did not occur to Dry. Ernst and/or seemed unreasonable at the time. Although Fading does not mention what Dry. Ernst tongue tout tons course AT Acton, I can only suspect Tanat It would nave Eden too expensive to have a nurse visit three times a day. Also they shouldnt be rewarded for their noncompliance by having someone else administer their gutters medication. It might have also provoked the Lees to anger because they didnt like to give Lila the medicine because of how the medicine made her depressed and sullen. After Lila was taken away for a period of a few weeks, Noun Kook almost beat an interpreter named Sue Going who was interpreting for a COPS (#) social worker. Noun Kook said: I was outside and Sue came inside and she called me and said, Come in here, you come in here. At that time I was ready to hit Sue, and I got a baseball bat right there. My son-in-law was with me, and he grabbed me and told me not to do it (pig. Fading), so you can see the Lees were violent natured. The second reason the Noun Kook and Pouf did not want to give their daughter the medicine was that they believed like other Hongs that people with epilepsy are caught by a good or bad spirit which makes them fall to the ground (the Hong word for epilepsy translates into: the spirit catches you and you fall down) and while their under siege they get messages from the gods. Many people in their culture with epilepsy become cultural healers or shamans. The plan of sending a nurse would have been my plan. It would have been a lot of time and money though. And when the Hong community is already draining our resources through welfare doesnt make much sense to spend more money on them. It also would not have said that ?occur medicine is better?0 as good either. Although Dry. Nils plan of letting COPS handle it worked out for him it did not work out for Lila for she had more seizures at her foster home with the medicine than at home with missed and half doses. The reason is because she did not want to be separated from her parents, and the emotional damage from the separation. Some people would say it was selfish and lazy that Dry. Ernst did not at least try to use a nurse to administer the medication. I believe if I was Him that I would try sending a nurse for Two weeks to see if it would work and then make a decision. But on the other hand I believe that these stubborn, ignorant people should?wet be pampered when they are already helping themselves to so much (#) from the tax payers through welfare. Because of these two issues of Dry. Ernst?was quickness to make a decision, and the Hong community taking so much and giving nothing back, it is hard for me to make a decision and I feel myself ?slipping?o towards Dry. Ernst?was decision. I don?wet blame Dry. Ernst for his decision which I think is the most logical choice and even if he tried my Two weeks idea it still would?wet make sending a nurse any less expensive. All I am saying is that he should not have worried about teaching the Hong community a lesson on reality so much and think more about the health of the individual named Lila Lee. The Hongs believe that to treat the body you must also treat the soul, what happened here is that Las soul got hurt so she didnt get better at all, nor much worse. That is why I think the medicine didnt work effectively. It is unfortunate that cultural misunderstanding and language barriers got in the way of what could have been resolved much more easily. (#) Citation Fading, Anne. The Spirit Catches You and You Fall Down. New York: The Noonday Press, 1997 (#) Spirit Catches You And You Fall Down The Spirit Catches You and You Fall Down is a stimulating adventure for any Intelligent reader winos near Ana mall are open to reaching Demon a Tanat wanly Is familiar and understood. Against a backdrop of cultural mystery, tales of nations at war, an epoch of human misery, and a thundering clash of two worthy, well- intentioned cultures, a baby girl has epilepsy, and all who know her struggle to help her. The childLila Leeis the 13th born to mother Pouf and father Ana Aka Lee, residents of Mercer County, California. The Lees are among the 150,000 Hong who have fled Laos since their country fell to communist forces in 1975. 1 :pa Like many Hong, the Lees were a fiercely independent family of self-sufficient farmers who, chased by war and political strife, in 1980 arrived in California, a land of foreign customs and languages where the Hong would save their lives but lose their treasured identity s respected, productive people. Lila was the first Lee child to be born in a hospitala surreal experience for Pouf, all of whose other children were delivered by Pouf, unattended and in silence so as not to alert the evil spirits (dabs) to each new childs presence. Ana Aka had dutifully buried the placentas of the first 12 children under the huts dirt floor so that their souls could find their way back home after death. L :pa (And by the time the Lees arrived in California, half of their children had already died. ) The books title is a literal translation of aqua dab peg, the Hong phrase describing a seizure. :pop Fading shows how the Hong view of epilepsy is similar to views expressed in other periods and culturesfor example, by the ancient Greeks, who viewed epilepsy as a sacred disease of supernatural origin. :pop,28 Given both their natural concern for the health of their daughter and their reluctance to interfere with things supernatural, the Lees were burdened with an unwieldy internal struggle that would only worsen as they tentatively brought their seizing baby daughter repeatedly into the hospitals emergency department. There, unable to communicate with the childs parents, the kind, well-intentioned deiced staff endured the unspeakabl e frustrations of having to practice veterinary medicine on the seizing Lila. Despite everyones best efforts, the unavailability of translation services, combined with profound cultural differences, resulted in Lila being underestimated, overestimated, and MIS-medicated. Las seizures were increasingly severe, and her physicians knew that onset of an uncontrollable grand mall seizure was inevitable. Said one of Las physicians, It was so haunting. I started to have nightmares that it was going to happen, and I would be the one on call, and I couldnt stop it and she was going to die right before my eyes. :Pl 18 The Hong are superior parents in general,l :pop and Fading illustrates the outstanding care the Lees provided to Lila. Nonetheless, the complexity of Las medical regime would have befuddled even the most literate, American-born parents: By the time she was four and a half, Las parents had been told to give her, at various times, Ethylene, noncompliance, monoclinic, Dilatation, Phenobarbital, erythrocytes, color, allegretto, Bendable, Palazzos, VI-Deadly Mu ltivitamins Walt Iron, Albumen, Deadpanned, and Validl :pop and that these drugs were to be administered only at certain times and under specific conditions. Las father said, Sometimes the soul goes away but the doctors dont believe it. I would like you to tell the doctors to believe in our nave [healing spirit] The doctors can fix some sicknesses that involve the body and blood, but for us Hong, some people get sick because of their soul, so they need spiritual things. With Lila it was good to do a little medicine and a little nave, but not too much medicine because the medicine cuts the newbies effect. If we did a little of each she didnt get sick as much, but the doctors wouldnt let us give Just a little medicine because they didnt understand about the soul. 1 :IPPP The reciprocal frustration of the parents and of the clinicians are compounded by arrival of the grand mall seizure. Fadings tale of the events leading up to and following this event make this modern tragedyin which everyone fights for the good, yet no one winsan opportunity for greater wisdom. Fading provides extraordinary insight into how vital is a thorough understanding of cultural diversity to successful practice of the medical arts. Imagine their Footwear Imagine a family from out of the country moves into the house next door to you. Imagine the new family is very similar to your own. Imagine that the only differences are that they cannot speak your language, and they maintain their own cultural norms. Will that keep you from interacting with them? Will that small gap become a ravine between two cultures? Although it was not the doctors of Mercer County Medical Centers (MIMIC) choice to have the case of a severely epileptic young girl thrust into their laps, it is safe to say that they could have handled the situation a lot better if only they had taken the time to imagine themselves in the shoes of the Hong, specifically the Lee family. When people immigrate to the United States from other countries, they are usually cooking for the freedom they hear about on the news and on television. It is indeed their yearning, their intense desire to pursue a better life for themselves and for their families. They do not want white picket fences and golden retrievers that fetch the mail, they simply long for a better opportunity for their children. Some immigrants do not come to the United States by free choice; they are simply searching for freedom, to be free from persecution and turmoil that they must contend with in their homelands. It is easy to see the situation and mindset of the Hong in this case. Even though his may seem incredibly farfetched, I can honestly relate to their situation. Even though Puerco Rice and Laos are a million miles apart, and beyond the fact the Puerco Ricans are technically citizens, we must deal with the similar hardships and struggles as the Hong people, who must work so hard and endure so much Just to get here. My father, who is sixty years old, speaks decent English, accompanied however by a thick Spanish accent. Because the U. S. S not his homeland, even though he has alive nerve Tort more than 40 years, en still NAS trouble when en goes to ten doctor, mechanic, or wherever, unless they too speak Spanish. He will hear and take in the instructions given, but unless l, or another interpreter, am present, he will go home and not apply or work with what he was told, perhaps going instead for a natural cure. It is easy understand the Hongs frustration with American society. When your culture has such strong norms and beliefs, it is hard to see anything else as feasible. The Lees especially did not want to have their daughter thrown into the world of western medicine and frequent doctor visits. However, because they were told back in the refugee camps about medicines that would cure a person in a day (antibiotics), hey Just wanted the best for their daughter so they had hope the hospital could take it away. No sane and capable parent would want to cause their child pain. Needless to say, when the Lees saw Las reaction to the medicines, they could not handle the pain of seeing her suffer; instead they attempted their own remedy. It is not fair for the doctors to get mad at concerned parents. It is probably not the first time parents do such an act, but because it is in relation to the Hong and their backwards culture, it has to be wrong. Now imagine the place of the doctors in Mercer County Medical Center. They did not choose to have this patient or this case thrown into their laps. They were not taught on how to handle patients or families like the Lees in medical school. Their western training taught them to understand advanced medicine, science, and technology, not how the loss of spirit makes you sick (Fading 20). It was the Lees choice to keep bringing Lila back, and in doing that, they should be handing her over to the doctors and let them do what they know best. Instead, the family brings her to the hospital, but expects the doctors to do what they do at home, such as coin- ebbing or shaman techniques. If they do not like the Neil and Piggys help, why does the Lee family always return? If they want to practice their own rituals, why go to the hospital every day? If they do not like the medicine Lila is prescribed, why involve the doctors at all? A doctors duty is to help the best they can, using what resources and knowledge they have gained throughout their education and experience. However, when a special case arises, such as Las and they are at a loss of what to do, perhaps a little more interaction with the families would be extremely helpful to the entire situation. Not even trying seems to be a symptom of American doctors when working with immigrants. When Lila had her biggest grand mall, she was taken to Fresno, and her foster parents followed her there. According to Dee Korea, It was awful. The doctors wouldnt even look at Pouf and Ana Aka. They only look at us Jeanine. They saw us as smart and white, and as far as they were concerned, the Lees were neither (151). Although the doctors have been trying to help the Lee family, it seems like they cannot imagine themselves in the situation of the Hong. The doctors see themselves as right, and anyone who has a different opinion is wrong. They needed to realize that their advanced ways and new technology, although proving to be helpful, are not things with which the Hong are comfortable. The Lees were thrown into a strange new environment, so of course anyone would want to do what they Know nest, Instead AT welfare maleness Ana uncomfortable procedures. Split catches You On October 24, 1982, three-month-old Lila Lee was carried into the emergency room of the county hospital in Mercer, California. Las parents, Hong refugees from the hill country of Laos, spoke no English; the hospital staff spoke no Hong. On a later visit, Las doctors would determine that she was suffering from a severe case of epilepsy, a misfiring of the brains neurons. Her parents, however, believed that her seizures were caused by the flight of her soul from her body and called her condition by its Hong name: aqua dab peg (the spirit catches you and you fall down). This essential misunderstanding, leading to and surrounded by a host of smaller confusions, ultimately resulted in tragedy for Lila. In her stunning work of cross- cultural reportage, Anne Fading presents Las story from both perspectives. We earn how devotedly Las parents, Ana Aka Lee and Pouf Yang, cared for their daughter, carrying her everywhere, arranging animal sacrifices for her, and making traditional remedies from herbs grown in the parking lot behind their apartment building. We also see the case through the eyes of Las doctors, the husband-and- wife team of Neil Ernst and Peggy Philip, who went to great efforts to fine-tune Las treatment and spent many sleepless nights pondering how to give her the best care possible. And yet doctors and parents looked on helplessly as Las condition worsened, each blaming the other. The doctors were angry because the parents failed to give Lila her prescribed medications in the proper doses; the parents were angry because the medications had side effects. In an attempt to understand this sad impasse, Fading casts her net ever wider, examining Western medical culture and the history and spiritual traditions of the Hong. The Hong, a legendarily fierce and invincible tribe, were driven from their homes after the U. S. -sponsored Quiet War in Laos, during which many had been recruited to fight by the CIA. More than 100,000 ended up in America, but, especially in the early years, retained strong Hong cultural aloes: family and community were prized; coercion was hated. As Fading discovers, Western physicians, trained to practice a technical art bound by strict rules and traditions, could be equally uncompromising. It is Fadings signal achievement that she manages to empathic with those on both sides, communicating their intentions with compassion and humanity and carefully weighing the consequences of their actions. Her descriptions of everything from complicated medical procedures and emergency room protocol to Hong healing ceremonies and refugee camp life in Thailand are sharply focused and compelling; ere portraits of Las dedicated and stubborn doctors and her loving and stubborn parents are rich and nuanced. Through her telling of the story of a single Hong child, she communicates the essence of two very different worldviews, and holds out the hope that they might one day be reconciled. The Spirit Catches you and you Fall Down In The Spirit Catches you and you Fall Down, Fading presents the medical case of Ala Lee against ten Attract AT cultural relatively. In examining Helmsmans perspective, though, we should look first at the anthropological meaning of cultural relativism. We can then place Fadings perspective in context, and perhaps apply her conclusions beyond medical education to K-12 contexts. Going back to the beginning of the 20th century, we can find evidence in the literature that early anthropologists were concerned with the make-up of culture and its various influences. Alan Bernard (2000) uses the last words from the 1922 edition of Sir James Freezers The Golden Bough to illuminate the cultural relativists emerging view of the fabric of culture. Without dipping so far deep into the future we may illustrate the course which Hough has hitherto run by likening it to a web woven of three different threads -the black thread of magic, the red thread of religion, and the white thread of science Could we then survey the web of thought from the beginning, we should probably perceive it to be at the first a exchequer of black and white, a patchwork of true and false notions, hardly tinged as yet by the red thread of religion. But carry your eye farther along the fabric and you will remark that, while the black and white exchequer still runs through it, there rests on the middle portion of the web a dark crimson taint, which shades off insensibly into a lighter tint as the white thread of science is woven more and more into the tissue (Frazer, 1922, p. 713 in Bernard, 2000, p. 37). Freezers fabric treats us to a metaphor of thought and culture that emphasizes taking a pretty close look at the threads that influence both our developing thought and the interrelated view of meaning in context. Much later, in reinforcing cultural relativism, Clifford Geezer critiqued a dominant tendency among ethnographers to search for universals of culture and sought to build on the semiotic theory of culture. Geezer proposed that culture was a set of control mechanisms -plans, recipes, rules, for the governing of behavior (Geezer, 1973, p. 44) and that people depended on these mechanisms to order their behavior. Geezer advocates cultural relativism as applied to specific human behavior governed by cultural fabric: One of the most significant facts about us may finally be that we all begin with the natural equipment to live a thousand kinds of life but end in the end having lived only one (p. 45). The concept of cultural relativism emerges as an important consideration in Fadings work. Cultural relativism has evolved over time but remains a part of anthropological thinking in the United States particularly where epistemological relativism is concerned. According to Bernard (2000), cultural relativists argue that culture regulates the way human beings perceive the world (p. 99). With its roots in cultural determinism, epistemological relativism holds that there are no generalize cultural patterns (p. 100). The understanding of the behavior of people must be done within the context of their cultures and interpreted, as Geezer would ay, utilizing the strategy of thick description borrowed from Gilbert Rely (Geezer, 1973, p. 6). Geezer, according to Bernard, has been a leader among the theoretical advocates of cultural relativism within anthropology in the United States. The concept is not without its critics, though. Ernest Giggler, for example, places the onus on Geezer for leading a generation of anthropological thinking toward subjectivist styles and postmodernism. If everything is relative, what is there to do other than express the anguish engendered by this situation in impenetrable prose (Giggler, 1992, p. 45 Bernard, 2000, p. 73)? In Fadings story of Lila, ten immolating meal epistemology approval ten mechanisms AT Interpretation Tort the medical community. Effie Bunch, for example, a nurse at the Mercer Community Medical Center (MIMIC), provides this observation of Hong epistemology: l dont think the mom and dad ever truly understood the connection between a seizure and what it did to the brain My general impression was that they really felt we were all an intrusion and that if they could Just do what they thought best for their child, that child would be fine (Fading, 1997, p. 8). Later in Fadings narrative, she quotes Dan Murphy, a resident at MIMIC, in a reasonably reflective moment: And the other thing that was different between them and me was that they seemed to accept things that to me were major catastrophes as part of the normal flow of life. For them, the crisis was the treatment, not the epilepsy [italics in original] (p. 53). Additionally, Racquet Arias, an obstetrician at MIMIC, indicated that Ac cording to their beliefs and principles, they are trying to protect the mother and the baby and their way of life. And what you think is necessary happens to be exactly the opposite of what they think is appropriate (p. 75). In thinking about Frazer, Geezer and Fading, I wonder how, in the broader sense, similar misinterpretations are played out in schools. In Choosing Democracy: A Practical Guide to Multicultural Education, Duane Campbell (2000) presented one view. Campbell argued a relativistic perspective in claiming that people are so deep within their own culture that they are not even aware they have a world view. They assume that all people see reality through a perspective similar to their own. Persians (Iranians) have a saying for this myopia: It is difficult for the fish to see the stream. (p. 49). Yet, in characterizing cultural elitism as an ethical research stance, Campbell argued that teachers, in respecting cultural differences, have a different agenda than the research ethnographers. Teachers need to reject the notion of melting pot cultural domination, and accept the role of cultural mediators and present models of ethical behavior that encourage equality and respect (p. 5). Interestingly, Fadings book has a good deal to say about the notion of the melting pot perspective on immigration and the harm it does. Chapter 14 goes into quite some detail to capture xenophobic comments and official documents that reflect how one culture can so nominate another as to lay blame on the Other for inabilities, misinterpretations, and even Stone Age mentalities (up. 188-189). In some sense, Fadings comments on what to do to as cultural mediators when seeking to bridge differences match fairly well with Campbell suggestions. Campbell suggested teachers take the role of cultural mediators, while Fading advocates the use of interpreters as cultural brokers (up. 264-265). In either context, when moral decisions are to be made regarding the treatment of people, there is much room for interpretation and ethical behavior.

Tuesday, November 26, 2019

Extreme Working Conditions Essays

Extreme Working Conditions Essays Extreme Working Conditions Essay Extreme Working Conditions Essay In order to answer to these severe challenges majority of the organizations are forced to cut costs In order to boost their performance; yet instead of seriously examining the options, they are primarily doing it through downsizing (Denis and Shame, 2005; Guthrie and Data, 2008). Therefore, even though human resources are widely recognized as the most Important value-add asset and the critical resource for overcoming the crisis, they are usually In the first line to be cut when crisis knocks on the door. Despite the fact that lay-off have become the fact of organizational life over the sat few decades, the great recession has made the rate of lay-offs take extreme proportions and made the unemployment rate an Issue number one worldwide (Data et al, 2010). It can be argued that the excessive downsizing approach is not the appropriate way of absorbing the shock of crisis, since it is bound to have serious repercussions on working conditions and behavior of the employees who stayed in the organization- the survivors (Icemaker-Mueller and Lila, 2006). For Instance, according to Matures and Figurers (2010) the survivors are most Likely to suffer from read Job insecurity long after the critical events took place. Adding to its importance, the Job insecurity is widely recognized as an extreme work-related stresses and therefore affects the attitudes and behavior of employees. More often than not the stress and pressure are the cause of workplace bullying which includes physical, verbal or psychological Intimidation (Bartlett et al, 2011). Bullying may include various types of behavior such us: yelling, gossiping, false accusations. Personal Jokes, threatening etc. And all of them undoubtedly have active impact on employees health and well being (D]uric et al. , 2005; Aggrieved, 2007; Bailing et al. , 2009). Some of the consequences of these behaviors are additional stress, chronic diseases, cardiovascular diseases, and various types of psychological issues (depression, PETS and even suicidal thoughts) (Johnson, 2009; pace and smith, 2009; Wildfire, 2009). According to Removal (2009), besides higher Job insecurity and stress, downsizing caused by crisis can also lead to .. Less teamwork, heavier workloads and sense of being less valued (p. 24). Likewise, both Moral (2009) and Mullah (2008) agreed upon the fact that employee reduction is rarely followed by decrease in workload and 1 OFF working noirs; as a matter AT Tact, ten workload Ana work noirs usually Increases since fewer people have to perform the same amount of tasks. Moreover, this fact has been confirmed by both French and European survey of working conditions, although they were conducted long before the great economic crisis of 2008 (Cartoon Global, 2002; Bastard et al. , 2003). As a result, pressure and stress put on the rest of the employees are increasing further and reversely affect their emotional and hysterical state negatively. Interestingly enough, even before the great recession, downsizing, long working hours and great work intensity have been identified as huge problems for majority of employees (White el al, 2004; Webb, 2004). Therefore, it can rightly be argued that these working conditions got worse or even extreme after the economic crisis occurred. Although the literature is scarce concerning this issue, some evidence that can support this fact do exist. Namely, according to a study conducted in a banking sector of Pakistan, employees who worked both before and after the crisis have ported that the recession influenced their workload, motivation, Job security and levels of stress in a negative way (Cabal and Meir, 2011). Furthermore, according to WAS Report (2010), almost 40% of the respondents have confirmed that the great recession has extremely worsened the working conditions in their organizations. Finally, the study conducted in the UK with over 2000 participants (employees) has displayed more specific changes in the working environment. For instance, 50% of respondents reported feeling more anxious than before the crisis, 38% have felt the increase in Job insecurity and 20% have reported being sick due to increased stress at work (Unloaded, 2009). Still, the question of whether all of these changes (extreme downsizing, higher Job insecurity, extreme work-related stress, bullying etc) in organizations have made the working conditions reach the extreme point or not is not yet supported by clear evidence and literature. On the one hand, the very fact that these working conditions are severely affecting employees health and quality of life can most certainly be considered as extreme (Bartlett, 2011).

Friday, November 22, 2019

A Study on Funeral Rites Workers in Tamil Nadu

In the Hindu religion, the death of a person is followed by many rituals which have to be carefully attended to in order to pay the deceased person the last respects. Unlike many other cultures, which will either bury or burn the dead, the Hindu tradition believes in cremating the dead. This goes back to the belief that the human body is made up of the five elements earth, water, fire, air and space and shall return to those five elements after death. This happens much faster when cremated than when buried and is thus the better way to dispose of the dead body with respect and dignity to the deceased person. The Last Rites: When a person dies, the family and relatives prepare the dead body before taking it to the crematorium. For this they first wash the body and gather firewood to burn it. To prepare the wood, they take some sand and cow dung from nearby, mix it with water and paste it onto the wood. Often the family members will also put rice in the mouth of the dead person, symbolically showing the unity of the family; for the family members have taken care of that person and provided him with food while he was alive and will do so even after he is dead. They also use some dried leaves to put them with some more firewood on the body. According to the Hindu customs and tradition, the youngest son cremates the father and the eldest son does the same for the mother. The main work of the cremator is to attend to the dead bodies until they have fully burnt to ashes, with only the bones remaining whole. After the body is fully burnt, the cremators send a message to the family members and the sons will sacrifice their hair in order to pay their respects to the deceased person. Again, the younger son will let his hair be cut if the father died and the elder son if the mother died. To pay the barber for cutting the hair, each family member throws some money in a white cloth, which is then given to the barber. Three days after the cremation the family members sprinkle milk on the ashes and the remaining bones. This symbolizes finishing the circle of life and death. The human being has started his life with drinking milk and shall end it with milk too. Dark Uses: An interesting fact about the cremation was the use of the distilled blood which remains after the body is fully burnt. The thick, dark liquid is often collected by people for purposes of black magic use. This concentrated blood is then mixed with the blood of a cat, monkey, snake, dog and donkey and put on a cloth, which is then burned to obtain black ink with strong magical powers. People usually use the blood in order to obtain the love of the person they want to marry. For this purpose the black magicians will write the name of the person they want to marry with this black ink on a piece of paper and burn it in a copper plate. To make sure this will affect the right person, the person using black magic writes down the names of all the family members too. This is believed to succeed under all circumstances. The last Vettiyans: A musical tradition and a degraded low caste profession: As the feudal, caste-based organization of labor in village India has given way to capitalist market forces and wage labor relations, traditional low caste professions are beginning to disappear. One of these professions is the inherited, highly stigmatized office of funeral drummer and graveyard attendant, called Vettiyans. In Tranquebar, only one person from the Paraiyar caste is still serving as vettiyan, and even he dreams about a better future for his son. This article examines the gradual disappearance of the Vettiyans profession in Tranquebar and the neighboring villages in relation to the general changes in the economic, social, and symbolic status of the low castes. It looks into the ambiguous symbolic meanings of drums and drumming, and compares the Vettiyans profession to that of other drummers and musicians from the Paraiyar caste. The article focuses on the subtle cultural encounters between people, who belong to the same caste and share almost similar cultural backgrounds, but still define each other as ‘others’. It argues that the few remaining Vettiyans are used by their Paraiyar caste fellows as symbolic repositories of the negative, degrading connotations of untouchability and impurity that are still associated with their existence and which they vehemently strive to escape. The last remaining Vettiyans in Tranquebar also dreams of a better future for his son free from the regular abuses at the funeral ceremonies of mainly the fishermen community and from the social isolation at home in the Paraiyar street. He is therefore determined to be the very last Vettiyans in Tranquebar, despite the fact that his teenage son is a very talented tappu player, who often goes along with his father to play at local funerals. If the Vettiyans son manages to find an alternative source of livelihood, the Vettiyans profession will completely disappear in Tranquebar and with that a distinct musical tradition, which for centuries has been closely associated with the cultural and artistic traditions of the Paraiyar caste. Do you know that there are significant differences in the funeral customs among lower and upper caste families? I am talking about funerals in Tamil Nadu villages where the old customs are still practiced (not in metropolitan areas). In the so-called upper caste families, the dead body is taken to the final resting place without much fanfare. There is usually a small or large gathering of friends and family but the funeral procession is a sober, quiet affair. On the contrary, among the so-called lower castes (or untouchables or dalits), the funeral procession is accompanied by musical instruments and much noise. Do you know the reasons for this difference? I heard the following explanation years ago from Kumari Mainthan, a rather lesser known writer-speaker but with some good and original ideas. In the bad old days, lower caste families were not allowed to celebrate their wedding functions with music and gaiety. Only the upper castes were allowed that privilege. It bothered the lower castes and they longed for some gaiety in their functions too. So they decided to conduct their funerals with music and noise. This is the root for the diversity in funeral customs between the lower and upper castes. IMPORTANCE OF VETTIYANS: Importance of Vettiyans can be clearly explained through the following case. CHENNAI: It is not an easy end, both for the dead and their relatives who arrive at the graveyard located at Ambedkar Nagar in Tambaram as there is no employee or Vettiyans to do the final rites there for many years. The graveyard, located in the 20th ward at Tambaram, is more than five decades old and is under the control of the Tambaram municipality catering to the needs of both Hindus and Christians. Absence of a Vettiyans had raised many problems among the residents as the relatives have to make the pyre or bury the body themselves that sometimes leads to improper cremation or burial. Residents claim that the bodies were cremated in odd hours especially between 4pm and 1 am, as there is no one to maintain the yard or question the people. The five-acre site is used for cremation by over 10,000 families of Ambedkar Nagar, Bharathi Nagar, Avvai Nagar, MGR Nagar, Indra Nagar and Rajaji Nagar. According to the residents, at least two to three bodies were cremated a week there. There has been no Vettiyans or a watchman to maintain the graveyard for more than 20 years. We should bury the bodies ourselves and cannot obtain a burial certificate. The worst is, at times, stray dogs drag parts of bodies even as it is in the pyre,† said 40-year-old Prakash, a resident. â€Å"Sometimes, we won’t even know if the person being cremated had a natural death or committed suicide,â₠¬  the resident quickly added. Many local youth offer to cremate the bodies and take Rs 2,000 to Rs 3,000 but they don’t stay there till it burns completely, complain people. Repeated requests to the municipality to come up with halls to perform final rites and meditation have not been yielded any result. â€Å"We have invited applications for both watchman and Vettiyans job, but none approached us. But another ground with all facilities for funeral rites is under construction at West Tambaram. That will solve the issue once it’s ready,† said Lion E Mani, President, and Tambaram Municipality. HISTORY: In the Indian subcontinent, human bodies were either exposed to the elements of nature, and to the birds, or buried in the earth, in a river, and sometimes a cave or an urn. Centuries later, cremation became the usual mode of disposal of the dead bodies, with certain exceptions – the exceptions being bodies of infants, yogis, sadhus, and a few others. Cremation became popular due to the Hindu concept of detachment of soul from the body at the time of death, and the transmigration of the soul from one body to another. Stages: Hindu funeral rites may generally be divided into four stages: * The rituals and rites to be performed when the person is believed to be on the death bed. Rites which accompany the disposal of the dead body. * Rites which enable the soul of the dead to transit successfully from the stage of a ghost (preta) to the realm of the ancestors, the Pitrs. * Rites performed in honor of the Pitrs. Process Preparation of the body Immediately after the death, family members close the mouth and eyes of the deceased, and put the arms straight. The body is placed on the floor with the feet pointing towards the south which is the direction of the dead. An il lamp is lit and placed near the body which is kept burning continuously for the first three days following death. In Hinduism, the dead body is considered to be symbol of great impurity hence minimal physical contact is maintained, perhaps to avoid the spread of infections or germs. Most often the body is bathed by purified water, and then dressed in new clothes. If the dead is male or a widow then generally white clothes are used, whereas if the dead is a married woman with her husband still alive or a young unmarried girl, then the body is dressed either in red or yellow. Sacred ash (bhasma) is applied on the forehead of the deceased if they are worshippers of Lord Shiva (Saivites), otherwise sandalwood paste is applied to the forehead, if the dead was a worshipper for Lord Vishnu (Vaishnava). Further, a few drops of the holy Ganges water may be put into the mouth of the deceased so that the soul may attain liberation, also a few leaves of the holy basil (tulsi) are placed on the right side of the dead body. The body then may be adorned with jewels, and placed lying on a stretcher, with the feet still pointing towards the south or kept in a sitting position. The stretcher is adorned with different flowers including roses, jasmine, and marigolds, and the body is almost completely covered with the flowers. Thereafter, the close relatives of the deceased person carry the stretcher on their shoulders to the cremation ground. If it is located at a distance, traditionally the stretcher is placed on a cart pulled by animals such as bullocks. Nowadays vehicles are also used. Cremation: The cremation ground is called Shmashana (in Sanskrit), and traditionally it is located near a river, if not on the river bank itself. A pyre is prepared, on which the corpse is laid with its feet facing southwards; this is so the dead person can walk in the direction of the dead. The jewels, if any, are removed. Thereafter, the chief mourner (generally the eldest son for those who have children, husband for the childless married or brother for the unmarried) walks around the pyre three times keeping the body to his left. While walking he sprinkles water and sometimes ghee onto the pyre from a vessel. He then lights a small fire inside deceaseds mouth, this is known as mukh-aagni. The pyre is then set alight with a flaming torch. The eginning of the cremation heralds the start of the traditional mourning period, which usually ends on the morning of the 13th day after death. When the fire has consumed the body, which may take several hours, the mourners return home. During this mourning period the families of the dead are bound by many rules and regulations of ritual impurity. Immediately after the cremation the enti re family is expected to have a bath. One or two days after the funeral, the chief mourner returns to the cremation ground to collect the mortal remains and put them in an urn. These remains are then immersed in a river. Those who can afford it may go to special sacred places like Varanasi, Haridwar, Allahabad, Sri Rangam, Brahmaputra on the occasion of Ashokastami and Kanya Kumari to perform this rite of immersion of mortal remains. The preta-karma is an important aspect of Hindu funeral rites, and its objective is to facilitate the migration of the soul of the dead person from the status of a preta (ghost or spirit) to the abode of the ancestors (Pitrs)[citation needed]. It is believed that if this stage of the funerary rites are not performed or are performed incorrectly, the spirit of the dead person will become a ghost (bhuta)[citation needed]. The rites generally last for ten or eleven days, at the end of which the preta is believed to join the abode of the ancestors. Thereafter, they are worshipped during the sraddha ceremonies. Manual burning: The following is a general practice in India. The body is handed over to the Government officials at the crematorium. The officials will give consent to burn the body once you produce a doctors certificate of death. The person in charge of the actual burning covers the body with wooden logs and then with dried dung cakes. The face is closed at the last minute. The karta is given burning pieces of coal and he places the coal very tenderly on the chest of the departed. Then the face is covered with cloth. The funeral party returns home after this. The person in charge takes care of the further burning. He ensures that the body is fully burnt. Electric burning: The body is kept on a bamboo frame on rails near the door of the electric chamber. The door is opened, the frame is moved, the body is put into position and the frame is pulled back. Then the operator turns the switch on. The target temperature is around 500 degrees Celsius. The chamber coils are kept on right from the morning, body or no body. It takes around an hour for the body to burn. The black smoke can be seen from the very tall chimney above the chamber. (Here also, the karta puts the burning pieces of coal on the chest of the body before the body is pushed into the chamber). The ashes are given to the karta. Again there are some mantras and work on the ground. Once over, the karta goes to a water body, such as a beach, and immerses the ashes in the water (sanjayanam). For electrical burning the body should not be bathed. Hindu Rites amp; Rituals: After the death of a family member, the relatives become involved in ceremonies for preparation of the body and a procession to the burning or burial ground. For most Hindus, cremation is the ideal method for dealing with the dead, although many groups practice burial instead; infants are buried rather than cremated. At the funeral site, in the presence of the male mourners, the closest relative of the deceased (usually the eldest son) takes charge of the final rite and, if it is cremation, lights the funeral pyre. After a cremation, ashes and fragments of bone are collected and eventually immersed in a holy river. After a funeral, everyone undergoes a purifying bath. The immediate family remains in a state of intense pollution for a set number of days (sometimes ten, eleven, or thirteen). At the end of that period, close family members meet for a ceremonial meal and often give gifts to the poor or to charities. A particular feature of the Hindu ritual is the preparation of rice balls (pinda) offered to the spirit of the dead person during memorial services. In part these ceremonies are seen as contributing to the merit of the deceased, but they also pacify the soul so that it will not linger in this world as a ghost but will pass through the realm of Yama, the god of death. CHAPTER 2 INTRODUCTION amp; RESEARCH METHODOLOGY GENERAL INTRODUCTION: A funeral is a ceremony of sanctifying or remembering the life of deceased person. It comprises of many complex belief and various types of practices followed by peoples of various community. This event of sanctifying or remembering is on the hands of FUNERAL RITES WORKER (VETTIYANS). It is a service motive work which involves lots of ethical values and customs on religious aspect. This work is very dangerous and hazardous work but there is no proper recognization given to them neither from society nor from government here the importance and need of this study arises. In the Hindu religion, the death of a person is followed by many rituals which have to be carefully attended to in order to pay the deceased person the last respects. Unlike many other cultures, which will either bury or burn the dead, the Hindu tradition believes in cremating the dead. This goes back to the belief that the human body is made up of the five elements earth, water, fire, air and space and shall return to those five elements after death. This happens much faster when cremated than when buried and is thus the better way to dispose of the dead body with respect and dignity to the deceased person. When a person dies, the family and relatives prepare the dead body before taking it to the crematorium. For this they first wash the body and gather firewood to burn it. To prepare the wood, they take some sand and cow dung from nearby, mix it with water and paste it onto the wood. Often the family members will also put rice in the mouth of the dead person, symbolically showing the unity of the family; for the family members have taken care of that person and provided him with food while he was alive and will do so even after he is dead. They also use some dried leaves to put them with some more firewood on the body. According to the Hindu customs and tradition, the youngest son cremates the father and the eldest son does the same for the mother. The main work of the cremator is to attend to the dead bodies until they have fully burnt to ashes, with only the bones remaining whole. After he body is fully burnt, the cremators send a message to the family members and the sons will sacrifice their hair in order to pay their respects to the deceased person. Again, the younger son will let his hair be cut if the father died and the elder son if the mother died. To pay the barber for cutting the hair, each family member throws some money in a white cloth, which is the n given to the barber. Three days after the cremation the family members sprinkle milk on the ashes and the remaining bones. This symbolizes finishing the circle of life and death. The human being has started his life with drinking milk and shall end it with milk too. STATEMENT OF PROBLEM: There is a strong stigma on the Funeral Rites Worker through the ages. Most of the time they were all alone in the cremation ground and detached from the society. Though it is a dangerous and hazardous work government not provided any schemes and policies to the Funeral Rites Worker especially in rural setup. NEED OF STUDY: As per the Indian constitution Article 14 All human beings are equal in the eyes of law but these community people were highly exploited by the other people in various aspects like social, economical, political, psychological etc†¦.. Hence the need of this study arises. Definition: A funeral is a ceremony for celebrating, respecting, sanctifying, or remembering the life of a person who has died. Funerary customs comprise the complex of beliefs and practices used by a culture to remember the dead, from interment itself, to various monuments, prayers, and rituals undertaken in their honor. Customs vary widely between cultures, and between religious affiliations within cultures. The word funeral comes from the Latin funus, which had a variety of meanings, including the corpse and the funerary rites themselves. Funerary art is art produced in connection with burials, including many kinds of tombs, and objects specially made for burial with a corpse. GENERAL OBJECTIVE: * To study the status of Funeral Rites Worker (Vettiyans) SPECIFIC OBJECTIVES: * To study the living condition of F. R. W (Vettiyans) * To study the livelihood conditions of the respondents * To study about the social capital of the respondents * To study the grievances in relation to the respondents * To study the government initiatives towards the respondents * To study the F. R. W in human right perspective * To study the nature of service of the respondents To study the impact of caste on F. R. W * To study the problems and issues related to respondents in various aspects like health, psychological, economical, life threat. * To study the policy and legislation frame work for F. R. W (Material culture) RESEARCH METHODOLOGY: 1. FIELD OF STUDY. This study was conducted in Tiruvalangadu block, Thiruvallur district, Tamilnadu. This consists of 48 villages. 2. PILOT STUDY. The researcher done his pilot study on 18th July 2012 to know about the research area and to collect information from the local funeral rites workers of Tiruvalangadu block at Thiruvallur district. This pilot study was very much useful to know about the (FRW) i. e. in regional language VETTIYANS. This visit helped the researcher to frame the interview schedule to collect data. 3. RESEARCH DESIGN. The researcher adopted descriptive design which is used to describe more clearly about the research topic because the researcher felt that this design will help the researcher to fulfill the objectives of the research. 4. SAMPLING TECHNIQUE. The samples were segregated under area sampling. The researcher selected each respondent from each village; hence it is called as area sampling. 5. TOOL FOR DATA COLLECTION. Collection of data is the basis for any statistical analysis and the data collected must be accurate. Researcher adopted interview schedule to collect data. 6. SOURCES OF DATA. A. PRIMARY DATA These are the actual information’s which are received by the researcher directly from the field of research. These data’s are collected by the researcher for a specific purpose B. SECONDARY DATA Secondary data’s are available generally from the published and unpublished materials. The researcher collected data from the available books, journals, magazines, newspapers and in relevant websites. . PRE-TESTING. The pre-testing was conducted by the researcher on 6th January 2013, with 3 respondents from three villages. 8. ACTUAL DATA COLLECTION. The actual data collection starts from February 9th to 24th in Thiruvallur district, Tiruvalangadu block. LIMITATIONS OF THE STUDY: 1. It was very difficult to collect the information from the FRW because most of the time they were using alcohol. 2. Availability of the respondents. 3. Finding the right man is too much difficult. CHAPTER – 3 ANALYSIS amp; INTREPRETATION EDUCATIONAL QUALIFICATION OF THE RESPONDNTS TABLE 1 EDUCATIONAL QUALIFICATION OF THE RESPONDNTS| VARIABLES| NO. OF. RESPONDENTS| Percent| | ILLITERATE| 41| 77. 4| | PRIMARY EDUCATION| 8| 15. 1| | HIGHER SECONDARY| 1| 1. 9| | Total| 50| 100| | | | | | | | The above table and figure shows the educational qualification of the respondents. Almost majority of the respondents who involved in the funeral work are illiterate, i. e. 77. 4 % of the respondents were not studied at all. 15% of the respondents stopped their education in the primary level itself. Out of 50 respondents only 1 respondent studied higher secondary level. TABLE 2 MARITAL STATUS OF THE RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| | MARRIED| 49| 98| | WIDOW| 1| 2| | Total| 50| 100| | | | | | | | MARITAL STATUS OF THE RESPONDENTS This table shows the marital status of the respondents. From the above table and diagram we come to know that 98 % of the respondents were married and 2 % of the respondent is widow. TABLE 3 COMMUNITY OF THE RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| | SC| 40| 75. 5| | ST| 10| 24. 5| | Total| 50| 100| | | | | | | | COMMUNITY OF THE RESPONDENTS This table and chart shows that 75% of the overall respondents were coming under the category of schedule caste. Remaining 25% of the respondents are schedule tribes. This chart and table helps the researcher to prove the hypothesis that the funeral rites work is seemed to be a caste based job. TABLE 4 OCCUPATION OF THE RESPONDENT| VARIABLES| NO. OF. RESPONDENTS| Percent| | FARMER| 10| 18. 9| | COOLIE| 28| 52. 8| | LABOURERS| 12| 22. 6| | Total| 50| 100| | | | | | | | OCCUPATION OF THE RESPONDENT This chart helps us to find that 53% of funeral rites workers are working as a coolie. 3% of the respondents are working as a laborer and 19% of the respondents are farmers. Apart from the funeral work they are working no run their day to day life. TABLE 5 TYPE OF RESPONDENTS FAMILY| VARIABLES| NO. OF. RESPONDENTS| Percent| | NUCLEAR| 48| 96. 2| | JOINT| 2| 3. 8| | Total| 50| 100| | | | | | | | TYPE OF RESPONDENTS FAMILY This table and chart shows that out of 5o respondents 48 respondents ar e living as a nuclear family. Only 2 respondents are living in joint family. TABLE 6 ANNUAL INCOME OF THE RESPONDENT| | NO. OF. RESPONDENTS| Percent| | BELOW 24000| 50| 100| | | | | | | | ANNUAL INCOME OF THE RESPONDENT This table and figure clearly tells us that all the 50 respondents i. e. 100% of the respondents are earning below 24000 per annum which is very low in the present economic situation. TABLE 7 RELIGION OF THE RESPONDENTS| VARIABLE| NO. OF. RESPONDENTS| Percent| | HINDHU| 50| 100| | | | | | | | RELIGION OF THE RESPONDENTS This table and diagram shows the religion of the respondents. After data collection we come to know that all the respondents who are engaged in this cremation work are coming under Hindu religion. TABLE 8 MOTHER TOUNGE OF THE RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| | TAMIL| 48| 90. 6| | TELUGU| 2| 3. 8| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| MOTHER TOUNGE OF THE RESPONDENTS This table and diagram represents that the local language or the mother tongue of the respondents. The output is 48 respondents are speaking Tamil and 2 respondents speaking Telugu. TABLE 9 BOUNDNESS OF FAMILY MEMBERS OF THE RESPONDENTS| | NO. OF. RESPONDENTS| Percent| Valid| YES| 37| 69. 8| | NO| 13| 24. 5| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| BOUNDNESS OF FAMILY MEMBERS OF THE RESPONDENTS This diagram and chart represents the boundness of the family members with the respondents. After data collection we come to know that 37 respondents replied that they are having good relationship with the members of the family but rest of the respondents i. e. 13 respondents said that they are not recognized or there is no proper good relationship between the respondents and other family members. TABLE 10 NEIBHOURS RELATIONSHIP WITH RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| GOOD| 19| 35. 8| | BAD| 31| 58. 5| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. | NEIBHOURS RELATIONSHIP WITH RESPONDENTS This table implies the overall relationship of the respondents with their neighbors. The researcher come to know that 40% of the respondents only having a good relationship with their neighbors, but 60% of the respondents felt that they are not ok i. e. the relationship between them and neighbors. The same was represents in the diagram. TABLE 11 ENJOYING COM MON CELEBRATION WITH VILLAGE PEOPLES| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 7| 13. 2| | NO| 43| 81. 1| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| ENJOYING COMMON CELEBRATION WITH VILLAGE PEOPLES This table and diagram shows the respondents common celebration with the other members. It seems that only 7 respondents said that they are enjoying the common celebration in the village as like others, but 93 respondents said that they are not invited and they are not enjoying the common celebrations in the village. TABLE 12EARNINGS IN FUNERAL WORK| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| 2000 PER DEATH| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| EARNINGS IN FUNERAL WORK This table represents the income of the respondent per death for the cremation work. All the respondents said that they get Rs 2000 per death. TABLE 13 SATISFACTION OF THE RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 37| 69. 8| | NO| 13| 24. 5| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| SATISFACTION OF THE RESPONDENTS This table and diagram shows the satisfactory level of the respondents who are engaged in the funeral work. 37 respondents said that they are satisfied with the present occupation and 13 respondents are not satisfied in this work. TABLE 14 RESPONDENTS ENGAGED IN ASSOCIATION| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 11| 20. 8| | NO| 39| 73. 6| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| RESPONDENTS ENGAGED IN ASSOCIATION This table and diagram shows that respondents membership in association. 11 respondents are engaged in the associations. 39 respondents are not engaged in any kind of association. TABLE 15BENEFITS RECIVED FROM THE ASSOCIATION| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| FEES FOR CHILDREN| 3| 5. 7| | INSURANCE SCHEME| 5| 9. 4| | ACCIDENT CHARGES| 3| 5. 7| | NO| 39| 73. 6| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| BENEFITS RECIVED FROM THE ASSOCIATION This table represents the benefits received by the respondents from the associations. Only 11 respondents received benefits. Out of 11 respondents 3 respondents received fees for their children education from the society. 5 respondents received insurance from the association. 3 respondents received accident compensatation charges from the association. TABLE 16 AVAILING GOVERNMENT SUPPORT| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| NO| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| AVAILING GOVERNMENT SUPPORT This table represents the availability or support of government to the respondents. All the respondents said i. e. 100% of the respondents said that they are not getting any support from the government. TABLE 17 COMMON PROPERTY RESOURCES| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| WELLS| 20| 37. 7| | LAKES| 19| 35. 8| | PONDS| 11| 20. 8| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| COMMON PROPERTY RESOURCES This table represents the usage of common property resource of the village by the respondents. All the respondents replied that they are using the common properties of the village like wells, lakes, ponds etc TABLE 18PROBLEMS FACED BY THE RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| VOMITING| 13| 24. 5| | FIRE ACCIDENTS| 23| 43. 4| | RESPIRATORY PROBLEM| 10| 18. 9| | COUGH| 3| 5. 7| | OTHERS| 1| 1. 9| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| PROBLEMS FACED BY THE RESPONDENTS This table shows the risk faced by the respondents in funeral work. All the respondents said that they faced some kind of risks. 13 respondents said that they will get vomiting sensatation while engaged in the funeral work. 23 respondents faced fire accidents. 10 respondents having respiratory problem. 3 respondents having cough. TABLE 19 RESPONDENTS UNDERGONE TREATMENT| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| RESPONDENTS UNDERGONE TREATMENT This table represents the respondent’s undergone treatment for the health problems while engaged in the cremation work. All the respondents i. e. 100 % of the respondents undergone treatment. TABLE 20 PLACE OF TREATMENT| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| PHC| 24| 45. 3| | G. H| 26| 49. 1| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| PLACE OF TREATMENT This table shows the place of treatment where the respondents undergone the treatment. 45% of the respondent’s undergone treatment in the public health centers. 55% of the respondents undergone the treatment in the government hospital. TABLE 21 AWARNES ABOUT INFERIOR JOB| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 28| 52. 8| | NO| 22| 41. 5| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| AWARNES ABOUT INFERIOR JOB This table represents the awareness level of the respondents. 53% of the respondents said that they know that this cremation work is the inferior job. 7% of the respondents said that they don’t know that this is the inferior job. TABLE 22 AWARNESS LEVEL ABOUT BASIC WORK OF HUMAN BEINGS| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 17| 32. 1| | NO| 33| 62. 3| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| AWARNESS LEVEL ABOUT BASIC WORK OF HUMAN BEINGS This table represents the awareness level of the respond ents. 32% of the respondents said that they know that this cremation work is the basic work for human beings. 68% of the respondents said that they don’t know that this is the basic work for human beings. TABLE 23 AWARNESS LEVEL FRW IS WEPON TO SAFEGUARD THE BELIFS| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 20| 37. 7| | NO| 30| 56. 6| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| AWARNESS LEVEL FRW IS WEPON TO SAFEGUARD THE BELIFS This table represents the awareness level of the respondents. 38% of the respondents said that they know that this cremation work is a weapon to safeguards the beliefs of the traditions of the family. 52% of the respondents said that they don’t know that this is a weapon to safeguards the beliefs of the traditions of the family. TABLE 24 NEW GENERATION RESPECTING FRW| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 26| 49. 1| | NO| 24| 45. 3| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| NEW GENERATION RESPECTING FRW This table represents the relationship between the respondents and the new young generation peoples. 49% of the respondents said that there is a good relationship between them and new young generation. They said that they are also respecting them. 51% of the respondents said that there is a no good relationship between them and new young generation. They said that they are also not respecting them. TABLE 25 DISCRIMINATION TOWARDS RESPONDENTS| VARIABLES| NO. OF. RESPONDENTS| Percent| Valid| YES| 29| 54. 7| | NO| 21| 39. 6| | Total| 50| 94. 3| Missing| System| 3| 5. 7| Total| 53| 100. 0| DISCRIMINATION TOWARDS RESPONDENTS This table and diagram represents the level of discrimination faced by the respondents by other members. 55% of the respondents said that they faced discrimination in the society. 45% of the respondents said that they didn’t face any discrimination in the society. Chapter – 4 Main findings MAIN FINDINGS: 1. It was found that 78% of the cremation workers are illiterate. 2. Almost 95% of the funeral rites workers are married. 3. It seems that 100% of the respondents who are engaged in the cremation work are coming under the schedule caste and schedule tribes caste. 4. All the cremation workers are engaged in the additional occupation to meet their day to day life expenses. 5. Majority of the funeral rite worker are engaged as a coolie to earn additional income. 6. All most majority of the funeral rites worker i. e. 97 % of the cremation worker living as a nuclear family. 7. Majority of the funeral workers are earning below 24000 per annum. . Most of the cremation workers are following the Hindu religion. 9. After proper and systematic analysis we come to know that Almost 30% of the respondents’ families are not supporting them or we can say that there is no proper boundness between them. 10. Almost 59% of the respondents are not supported by the neighbors. 11. Funeral rites workers are not allowed to engage in the common celebration of the village. 12. 74% of the cremation workers are not engaged in any kind of association. 13. Government is not considering these people as human beings. Government is also not providing any kind of support to them. 4. All the cremation workers are highly affected by the health problems. 15. Funeral rites workers are not getting any safety measures due to this they are spending their major portion of income for medical expenses. 16. Based on the analysis this cremation work is caste based occupations. 17. There is no proper reorganization to these peoples since this job is the basic work for human beings and it safeguards the customs and belief. 18. Casteism plays a vital role in this job. 19. Finally we can say that they are the poorest of the poorer Chapter – 5 Suggestions and conclusion SUGGESTIONS: 1. Government should look after these people, who are engaged in the inferior job. It is the responsibility of the government to take care of each and every individual in the society, but the whole cremation workers community is suffering a lot. 2. Government should impose some laws to safeguard the funeral rites workers. 3. Special allowances, schemes, policies should be implemented to protect the funeral rites workers. 4. Government should properly supply the required materials which are required for the cremation work. 5. All the cremation grounds should come under the surveillance of the local supervisor or local authority. . Government should provide proper medical facilities and free health checkups to the cremation workers because it is highly hazardous job. 7. Severe punishments should be given to the general public who are discriminating the funeral rites worker. 8. Government should introduce some income generation program to the cremation workers to meet their daily expenses because it is a low income job. 9. Being this job is safeguarding the customs and beliefs of the traditional and cultural families, but the payment which is given to the cremation worker is very low. So government should increase and standardized the charges to support the cremation workers. 10. More number of associations must be formed. Funeral rites workers should take necessary steps to appeal any kind of support from the government or government supported agencies. 11. Ngo’s should come up to work for the welfare of the funeral rites workers. 12. Fixed salaries and uniforms should be provided to the funeral rites workers. APPENDIX A STUDY ON STATUS OF FUNERAL RITES WORKERS IN THIRUVALLUR DISTICT TIRUVALANGADU BLOCKS TAMILNADU- 631210 INTERVIEW SCHEDULE DEMOGRAPIC DETAILS: 1. NAME: . AGE: 3. EDUCATIONAL QUALIFICATION: A) ILLITRATE B) PRIMARY C) HIGHER SECONDARY D) UG/ PG E) OTHERS 4. MARITIAL STATUS: A) MARRIED B) SINGLE C) WIDOW D) OTHERS 5. COMMUNITY: A) SC/ST B) BC C) OC D) FC E) OTHERS 6. OCCUPATION: A) FARMER B) COOLIE C) LABOURERS D) BUSINESS E) OTHERS 7. TYPE OF FAMILY: A) NUCLEAR B) JOINT C) EXTENDED D) OTHERS 8. FAMILY DETAILS: S. NO| NAME amp;RELATIONSHIP WIT H HOF| AGE| QUALIFICATION| OCCUPATION| | | | | | | | | | | | | | | | 9. ANNUAL INCOME: SOCIAL CONDITIONS: 10. WHAT RELIGION YOU FOLLOW A) HINDHU B) MUSLIM C) CHRISTIAN D) BUDHIST E) OTHERS 11. WHAT IS YOUR MOTHER TOUNGUE: 12. IS YOUR FAMILY MEMBERS ARE CLOSE TO YOU A) YES B) NO 13. IF NO WHY? 14. HOW IS YOUR RELATIONSHIP WITH YOUR NEIBHOURS B) GOOD B) BAD C) SATISFIED D) NOT SATISFIED 15. HAVE YOU ENJOY JOINING THE COMMON CELEBRATION IN THE AREA WITH ALL THE PEOPLE A) YES B) NO 16. IF NO WHY? SOCIAL CAPITAL: 17. HOW MUCH YOU EARN IN FUNERAL WORK A) 1000 B) 2000 C) MORE THAN 2000 18. HOW MUCH ARE YOU EARNING IN OTHER ADDITIONAL OCCUPATION: 19. DO YOU SATISFIED WITH YOUR PRESENT OCCUPATION C) YES B) NO 20. IF NO, WHY? SOCIAL SUPPORT: 1. ARE YOU ENGAGED WITH ANY ASSOCIATION A) YES B) NO 22. IF YES WHAT IS THE NAME OF THE ASSOCIATION 23. WHEN IT STARTED 24. BENEFITS YOU RECIVING FROM THE ASSOCIATION 1) 2) 3) 4) 25. HOW MANY MEMBERS IN THE ASSOCIATION 26. ARE YOU GETTING ANY SUPPORT FROM THE GOVERNMENT OR GOVERNMENT AGENCIES D) YES B) NO 27. IF YES, WHAT TYPE OF SUPPORT COMMON PROPERTY RESOURSES: 28. ARE YOU AVAILING OR USING THE COMMON RESOURCES IN THE VILLAGE E) WELLS B) LAKES C) PONDS D) BORE WELL E) OTHERS 9. IF NO, WHY? RISK amp; NATURE: 30. WHAT TYPE OF RISK YOU FACED IN FUNERAL WORK F) VOMITING G) RESPIRATORY PROBLEM H) COUGH I) OTHERS J) FIRE ACCIDENTS 31. HAVE YOU UNDERGONE ANY TREATMENT? 32. IF YES, WHERE? K) PHC L) G. H M) LOCAL MEDICAL PRACTIONERS N) OTHERS 33. IF NO, WHY? 34. WHAT IS THE PROCESS IN YOUR WORK OR NATURE OF WORK 35. WHAT IS YOUR PSYCHOLOGICAL FEEL WHEN YOU ARE ENGAGED IN THIS WORK. HUMAN RIGHTS PERSPECTIVE: 36. DO YOU THINK, THAT THIS IS A INFERIOR WORK? O) YES B) NO 37. IF YES? GIVE 2 REASONS 1. 2. 38. DO YOU KNOW THAT FRW IS A BASIC WORK FOR HUMAN BEINGS P) YES Q) NO 39. DO YOU THINK YOU ARE THE WEAPON TO SAFEGUARD THE CUSTOMS AND BELIEF OF THE TRADITIONS? 40. DOES THIS GENERATION OF PEOPLE RESPECT YOU? R) YES S) NO 41. IF NO? WHAT IS THE REASON 42. DO YOU FACE ANY DISCRIMINATION IN THE VILLAGE T) YES U) NO 43. IF YES? WHAT KIND OF DISCRIMINATION 44. DO YOU BELIVE THAT THIS IS A CASTE BASED OCCUPATION? V) YES W) NO