Greece is finding it difficult to manage its public sector deficit as Essay

Greece is finding it difficult to manage its public sector deficit as a tool to improve its economy. What alternatives are open - Essay Example The figures 1a below shows the evolution of some key macroeconomic indicators for Greece from 2006 to 2010 Figure 1a GDP growth and Unemployment for Greece from 2006 – 2010 Source: IMF The Economic problems for Greece The macroeconomic problems for Greece are aplenty. The GDP is contracting and unemployment rising. Most importantly, its debt has been constantly increasing for the last many years and as of end 2010, it was 143% of its GDP (as shown in Figure 1b below) with current deficit at 13% of the GDP. The current financial mess in Greece came to the open when the newly elected government announced in October 2010 that its current deficit had been falsely reported for the last few years. This revelation led yields on Greek government bonds and interest rates for new credit to rise astronomically, meaning that it was no longer viable for Greece to raise money from the market to maintain the levels of government spending that it had been doing since many years. The key prior ity now for Greece to overcome its economic woes is to bring its debt to more sustainable levels with a first target of not more than 100% of GDP. Figure 1b Gross debt as percentage of GDP for Greece 2006 to 2010 Source: IMF Option for Greece to alleviate its economic woes The Greek economy enjoyed growth from 2003-2007 largely due to high government spending. Historically, public spending accounted for a large part (>40%) of the GDP. Since public spending is not a luxury that Greece enjoys anymore, it needs to bring the economy back to growth through other means with the top priority of bring debt levels down to instil investor confidence in Greece. Because Greece is a member of the EMU, it has no longer the option to devalue its currency (to help make exports more competitive) or to control its monetary policy that best suits its own economy (interest rates and inflation). Given this, Greece could consider exiting the EMU - by exiting the EMU and dropping the Euro as its currency, Greece would revert to its original currency, the Drachma. It would no longer be under the control of the ECB for its monetary policy and it can devalue its currency and let its exporters get the competitive advantage. However, this would bring largely negative effect on the investors in Greece and would affect the investment coming into Greece. The overall effect may be a little to no change in the GDP but a largely disgruntled EU. So, Greece must look at options (with staying in the EMU in mind) aimed at reducing its overall sovereign debt and improving the economy. The possibilities for Greece then are: a) Reduce sovereign debt by restructuring the debt Clearly, sovereign debt is the biggest economic problem for Greece today. It is at a highly unsustainable level of 143% of the GDP. This means that any new loans for Greece would come at very high interest rates. Now, Greece could either simply default on its debt or it could try to restructure its debt. A debt default would mean even lower investor confidence which may not be a very positive sign for Greece. It could however, try to restructure its debt by: 1) Extending the maturity of its debt 2) Reducing the face value of the debt 3) Combination of both 1 and 2 above Extending the mat

Pulling the Wool Essay Example for Free

Pulling the Wool Essay Abstract   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The sharp contrast between William Smith’s Lectures on the Philosophy and Practice of Slavery and Frederick Douglass’s Narrative of the Life of Frederick Douglass, an American Slave leads to important conclusions about the vast differences in perception between those who owned and those who were owned in the period of American slavery. Smith’s work implores his fellow White landowners to practice what he sees as a just treatment of African slaves. However, his contempt for abolitionists and belief that Northerners are off the mark in understanding the state of slavery in the South show his belief that the institution itself is appropriate, even God-driven, and that only a minority of slave owners may require correction. Moreover, what drives Smith’s philosophy—the very religion from which Douglass saw the greatest brutality spring forth—causes him to assert and reassert the necessity of slavery for both White landowner and African slave. One cannot help but be struck by the stark contrast Smith’s work shows to the real-life experiences of the ex-slave Frederick Douglass as he recounts a life in which all of Smith’s proposals are brutally and routinely disregarded.                  William Smith’s Lectures on the Philosophy and Practice of Slavery and Frederick Douglass’s Narrative of the Life of Frederick Douglass, an American Slave offer a stark contrast between the two men’s views on American slavery. Smith, a White proponent of slavery, outlines what he believes to be a proper and just relationship between master and slave, and disparages those slave owners who do not follow the tenets of this relationship. However, he never hesitates in stating his full support for the institution itself. Douglass, who bears the burden of slavery firsthand, reveals to the reader a world vastly different from the â€Å"fat, sleek, and cheerful, and long-lived† (Smith, 1856, p. 291) slaves of some of Smith’s observances. His own journey from slavery to freedom affords the reader a view into a brilliant mind in contrast to what Smith (1856) believes can only be the equivalent of â€Å"minors, imbeciles, and uncivilized persons† (p. 282). It is Douglass’s account of his awakening, from a young slave ignorant of the reasons for his bondage to a learned man of inalienable self-respect, which topples the entire premise of Smith’s philosophy.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Smith believes the teachings of the Christian Bible dictate the proper relationship between master and servant. Smith (1856) also details what he sees as a moral imperative on the part of White landowners to have â€Å"guardianship† (p. 277) over â€Å"God’s poor, committed to [the benevolent White master]† (p. 309), believing that they must â€Å"control and protect them for their profit as well as work them for [the slave and slave owner’s] mutual profit.† (309). In Smith’s estimation, slavery is proper and just because he assumes White intellectual and moral superiority over the African slave. He never confuses his call for benevolent treatment of slaves with the idea that the institution itself may be unjust.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Smith lays out what he believes are the rights of slaves according to both Christian doctrine and the law of men in his society. He divides the duties of the master into 3 main categories: â€Å"the duty of masters to their slaves considered as ‘their money’, their duty to their slaves considered as social beings, and their duty to their slaves considered as religious beings† (Smith, 1856, p. 283). In the first part, concerning slaves considered as masters’ money, Smith includes all of the physical needs of the slave. Working conditions, food, clothing and bedding, sleep and rest, housing, and free time are all detailed according to what Smith sees as ideal treatment. Woven into the framework of these requirements is a Christian code that reminds the master that he, too, will have a master in heaven. (p. 277). Smith begins by discussing the rights of the slave in regard to labor. Interestingly, Smith (1856) first focuses on what he calls a known â€Å"idleness† (p. 284) among slaves and warns slave owners to be dutiful in making their slaves accountable for their labor. He weaves a pattern that not only offers a sense of Christian duty on the part of the slave owner, but of the slave as well. It is Smith’s insistence upon the righteousness of slavery as a Christian imperative that continues to inform and guide his philosophy. Likewise, in all of the other physical comforts he asks the slave owner to provide the slave, he asks the slave owner to â€Å"give unto your servant that which is just and equal, knowing that ye also have a master in heaven† (Smith, 1856, pp. 278-279). While Smith admonishes those he believes violate the Christian mandate, he shows some confidence that there is not a crisis in the treatment of slaves. In condemnation of the attitudes of Northern abolitionists, he says that â€Å"A most fanatical spirit is abroad in the land on the subject of domestic slavery. The inhumanity of masters at the South is greatly exaggerated† (Smith, 1856, p. 278). He goes on to compare the treatment of Southern slaves as equivalent to that of hired help in the North. Smith seems on one hand to implore the White master to better the circumstances of his slaves in order to save his very soul from damnation, while on the other to denounce the efforts of the Northern advocates of freedom. He truly believes in a system of slavery wherein the slave is completely satisfied with his lot in life, and the landowner finds himself a benevolent overseer who will profit in life and in heaven. The other two sections of Smith’s call to righteous treatment of slaves follow a vein similar to the first. He repeatedly denounces those masters who violate his ideal image of slavery while insisting on the justness and necessity of the institution itself.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   While Smith’s ideal slavery leads the reader to envision sunny pastures with young Black slave children frolicking and elders laughing and singing merrily, Douglass’s account of real slave life offers a startling contrast. All of the Christian mandates of Smith’s slavery are turned asunder, and, in fact, it is the very observance of the religion which causes some of the harshest abuses to occur. Born a slave on a Maryland plantation, Douglass witnesses repeated acts of brutality upon the adult slaves in his company. The rumored son of the master, Douglass is given some favor in his early years, although he is never fed or clothed enough. Held up to Smith’s view of slavery, Douglass’s constant hunger and discomfort seem all the more intolerable. If one compares the specifics, Smith’s work calls for slaves to be offered a variety of the plantation’s food, cooked well and prepared ahead of time so that slaves may enjoy good nutrition and take two-hour lunches to properly digest their meal. Douglass’s reality, a measly monthly supply of pork or fish and corn meal doled out uncooked, makes Smith’s (1856) vision of the â€Å"early roasting ear, the ripe fruit, the melons, the potatoes, the fat stock†(pp. 297-298) seem like paradise for a slave. In contrast, Douglass, in chapter 3, describes a large and plentiful garden that slaves were routinely whipped for stealing from. Later, living with another master, Edward Covey, Douglass and his fellow slaves are afforded 5 minutes to eat before returning to the field to work until midnight.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Douglass’s account of his years in bondage read like a response to Smith at every turn. Douglass recounts continual starvation and discomfort, a world wherein his only clothing as a child was a linen shirt. While Smith talks of coats, hats, and shoes, Douglass speaks of children from 7 to ten years old running naked in winter for lack of clothing. While Smith discusses the necessity for comfortable beds and encourages the master to set up separate quarters to encourage fidelity and morality among slaves he believes are less geared toward fidelity than Whites, Douglass speaks with disgust of unrelated groups of people huddled together on dirt floors sharing a blanket in winter. Douglass’s journey lands him in completely different circumstances when he is taken to live in Baltimore with family members of his master, and he shows a different side of slave life in the city. However, perhaps the greatest indictment against Smith’s Christian ideal comes when the mistress of the house changes her demeanor from warm, humane, and welcoming to harsh and cruel under the â€Å"fatal poison of irresponsible power† (Douglass, 1845, p 18). Douglass (1845) notes that â€Å"the cheerful eye, under the influence of slavery, soon became red with rage† (p. 18). Douglass shows how, no matter what steps one may take to set a proper course for slavery, to offer the best of worlds for all involved, the premise cannot but collapse under the weight of its injustice. Setting a proper course for slavery is suddenly seen as being as impossible as setting a proper and just course for murder or betrayal. In Douglass’s experience, the inhumanity of slavery leads to dead souls performing hideous acts upon their subjects. There is no room for benevolent treatment in a reality based on the subjugation and demoralization of others. Perhaps the most striking difference between the two men’s view comes in the story of Douglass’s outcast grandmother. He describes how, after raising generations of a plantation owner’s family as well as her own, she is left alone in the woods in a hovel to fend for herself, far from the care of her extended family. Smith asks the reader why it should be difficult to afford the elderly the soothing hand of relatives in his or her final days, and he implores the master to see that the older slaves are given the respect and care they have a right to. There is a grave sadness in the story of Douglass’s grandmother who, treated like chattel, is offered no such comfort.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   If Douglass’s account leaves the reader with anything, it is the impression that religion and the benefit of being on the fortunate side of a brutal reality have pulled the wool over Smith’s eyes. It is hard to imagine that Smith’s reflections are a mere cover for his undying support for slavery; he truly seems to believe that Christian charity, manifest destiny, and the rights of everyone involved can merge to form an ideal state of slavery. It is his undying belief in the inferiority of the African slave that ultimately makes him comfortable with the situation. One sees, however, that it is no secret to even the least experienced master that â€Å"if you teach [a slave] how to read, there would be no keeping him† (Douglass, 1845, p. 20). That one fear alone—educating the slave—would not be a fear if the slave were truly the inferior creature described in Smith’s accounts. And Douglass, who eventually does just what the White master fears, provides evidence that there can exist no happy bondage, Christian or other, among human beings. References Douglass, Frederick (1845). Narrative of the Life of Frederick Douglass, an American Slave. Boston: The Antislavery Office. Smith, William A. (1856). Lectures on the Philosophy and Practice of Slavery. Nashville: Stevenson and Evans.

Influences on Nursing Professional Practice

Influences on Nursing Professional Practice The Illness-Wellness Continuum, developed in the 1970s, illustrates that health is a dynamic state; there are several degrees of health. â€Å"Good health†, or High-Level Wellness, is achieved through awareness, education and growth, and is found on the right of the horizontal Illness-Wellness Continuum diagram. Signs, symptoms, and disability, which are evidence of worsening health (and eventually Pre-Mature Death), are found on the left side of the Illness-Wellness Continuum illustration as â€Å"Poor health†. In the center of the continuum is a â€Å"Neutral Point†, at which there is â€Å"no discernible illness or wellness†. (Travis, 2004). Congruent with the Illness-Wellness Continuum, the Constitution of the World Health Organization defined health as â€Å"a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity†. (World Health Organization, 1946). It is interesting to note that this definition has not been revised in more than six decades. This definition describes the integration of physical, mental and social well-being as health, and differentiates the state of health from the lack of disease. Wellness can be considered as the integration of mind, body and spirit. Optimal wellness allows us to achieve our goals and find meaning and purpose in our lives. Wellness combines seven dimensions of well-being into a quality way of living. Overall, wellness is the ability to live life to the fullest and to maximize personal potential in a variety of ways. Wellness involves continually learning and making changes to enhance your state of wellness. When we balance the physical, intellectual, emotional, social, occupational, spiritual, and environmental aspects of life, we achieve true wellness. (Nordqvist, 2014). Harvard-trained Andrew Weil, MD wrote that humans become familiar with health when they are ill or have a disease (page 41). (2004). It is important to realize that the traditional valuations of health as good and desirable, and illness as bad, are not necessarily clear-cut; â€Å"health is the expansion of consciousness that transcends the illness-wellness dichotomy†. (Koerner, 2011). â€Å"Health is wholeness – wholeness in its most profound sense, with nothing left out and everything in just the right order to manifest the mystery of balance. Far from being simply the absence of disease, health is a dynamic and harmonious equilibrium of all the elements and forces making up and surrounding a human being.† (page 41) (Weil, 2004). Health, then, encompasses both wellness and illness and/or disease. Health and healing may be examined in a number of ways, including through the models of the physical body and the body-mind-spirit. Models of Health and Healing Larry Dossey, MD pointed out how the perceptions and beliefs about health and illness have changed over time (Koerner, 2011). In Era I, which began in the 1860s, science was assimilated into the practice of western medicine. Health and illness were considered in the context of the physical body; the consciousness of individuals was a result of biochemical, structural, and physiological facets of the brain. Illness was considered to be â€Å"physical in nature†; therefore, treatment had to be physical in nature. Surgery and medications treated physical illness. The term â€Å"physical† refers to the body of a person, rather than their mind, and existed in a tangible form which could be touched or seen. It was reasonable to conclude that the physical body was a basic component of each individual’s identity. The consciousness, or mind, of a patient was connected to the role of the brain. In the 1950s, Era II arose as practitioners expanded their considerations of health and noticed that thoughts, feelings, personal principles, attitudes and values impact physical health. Hypertension, myocardial infarctions, and ulcerations of the gastrointestinal system were attributed to emotional stress. During this time period, treatment modalities began to address the mind consciousness. (Dossey, n.d.). It has been said that many people still hold this perspective. (Koener, ) Based on the quantum physics pattern, the current perspective, Era III, identifies the consciousness which is not limited to a person’s body, but is described as â€Å"infinite, immortal, omnipresent†. (Riley, 2011). A nonlocal mind is one without limits; consequently, an individual’s consciousness can influence and be influenced by others’ emotions, including love and compassion. This meshing of consciousness creates unity, or â€Å"oneness† among all humans; we have the ability to influence each other through connections which can be made in the nursing profession by nurturing transpersonal activities. Discussion. A significant distinction is found by comparing the mind in the physical body of Era I to the consciousness of Era III. In the 19th century, the mind was considered to be entirely separate from the neurologic function of the brain. In the modern Era, the limitless mind has been expanded to Body-Mind-Spirit and My Professional Presence Nurses are human beings, just like their patients. To truly partner in relationships that advance wholeness in patients (p. 18.) (Korner, 2011), nurses must be â€Å"authentically present† (Falk-Rafael, 2005). Rather than focusing on past or present events to explain physical and emotional states, nurses can assist patients to â€Å"stay with their feelings and learn to observe†¦without reaction, description, or interpretation.† (p. 18) (Koerner, 2011). This nursing presence creates the opportunity â€Å"for real transformation and growth.† (p. 18) (Koerner, 2011). Nursing theorist Jean Watson’s caritas illuminate that at its core, transpersonal recognizes that the power of love, faith, compassion, caring, community and intention, consciousness and access to a deeper/higher energy source, i.e., ones God, is as important to healing as are our conventional treatment approaches, and is possibly even more powerful in the long run† (Falk-Rafael quoting Watson. See reference #30) http://eds.b.ebscohost.com.wgu.idm.oclc.org/ehost/pdfviewer/[emailprotected]vid=1hid=104 The framework of Caring Science â€Å"is grounded in the ethic of ‘Belonging’ to that which is greater than our ‘Being’; it goes beyond medical science, acknowledging the relational, life force; they philosophical, unitary field dimensions underlying all of humanity.† (Watson Browning, 2012). http://watsoncaringscience.org/about-us/caring-science-definitions-processes-theory/ My Professional Presence Influences My Professional Practice Self-confidence, comfort with uncertainty, integrity, optimism, passion for work, and empathy are 6 features of professional nursing presence (Lachman, V, 2001). A nurse’s professional presence can facilitate an â€Å"aura of competence and authority†. (Chater, 2011) Classic dark suits with white blouses, a tidy hair style, quality shoes, and traditional jewelry project an appearance of confidence and create a favorable first impressions. Making eye contact, smiling, active listening and open body language can promote confidence from others. A professional presence allows nurses to distinguish themselves from other nurses. My knowledge, skills and abilities†¦. My ability to complete assignments and demonstrate accountability†¦ Self-promotion through networking, volunteering, appropriate social media can increase my professional presence. Promoting my own professional presence and showing respect to those with whom I come in contact can stimulate the profession of nursing. Crittenden, J. (2013). The discreet guide for executive women. San Diego, CA: Whistling Rabbit Press. http://www.discreetguide.com/articles/your-personal-brand-and-professional-presence/ I most closely relate to the concept of the body-mind-spirit in relation to my professional presence. Most disease or illness is manifested in our physical bodies. The physical pain we feel is a symptom of something in our body needing attention. We need diagnostic studies to identify abnormalities, and can Additionally, if we find ourselves catching bacterial and viral illnesses, it is beneficial to evaluate if there is compromise to the immune system, and address any deficiencies. The thoughts and emotions of individuals influence health, too. Anxiety, anger and frustration can cause blood pressure to elevate, resulting in poor perfusion. The spirit is â€Å"the force within a person that is believed to give the body life, energy and power† http://www.merriam-webster.com/dictionary/spirit Because of my Christian beliefs, I consider each individual’s spirit to be their connection to divinity. If someone is experiencing pain, I think it is valuable to consider if there is pathological disease (i.e., a broken bone or diseased organ) which would benefit from medical attention through pharmaceuticals; some type of physical therapy; or rest. It is beneficial to examine Professional presence Increased awareness of my professional presence as a nurse can help me better integrate my insights, goals, and beliefs as I serve in roles of leader and follower. I was excited to read about Carla Woody’s five-stage transformational remembering process of sparking, separation, searching, initiation, and re-entry. (p. 208). (Koerner, 2011). There is an opportunity for me to practice mindfulness in my personal life and professional life. I also am willing to take the time to learn and practice mindfulness. At greater frequency over the past year, I have found myself wondering the extent of â€Å"nursing burnout† that I feel. I turned 50 last year, and that milestone began me asking questions about what I want to do with the rest of my life. I am satisfied as a nurse; however, I am restless and relatively bored in my current position at work. I have recently completed my BSN, a second bachelor degree, and obtained board certification. One of my reasons for pursuing an MSN in Nursing Education is to keep a spark of learning, new knowledge, and inquisitiveness about me, because that is who I am. I embrace the possibility that â€Å"a mindful person is relaxed. He or she’s fully immersed in the here and now and has no regrets about the past or worries about the future.† (Heard, Hartman, Bushardt, 2013). One thing that I have realized is that my focus is not going to be on tasks (which I referred to as what I want to do with the rest of my life), but on beingwhat I was to be for the rest of my life. The current assignment to examine what it means to me to be human has been a satisfying journey. I have identified that I want authenticity in my relationships, and that I want simplicity in my material belongings. By authenticity, I mean that I want to be myself, be natural, and find myself surrounded by a small core group of friends and family members who are the same way. When I say simplicity, I mean that I do not clutter in my surroundings. I want order and minimalism. I do not want fluff or dust collectors. I want my surrounding to be peaceful while reflecting who I am and buoying me, too. Jean Watson’s Theory of Human Caring/Caring Science incorporated the principle of an â€Å"authentic presence† in which nurses honor, or respect, and connect as a human to other humans. http://watsoncaringscience.org/files/Cohort%206/watsons-theory-of-human-caring-core-concepts-and-evolution-to-caritas-processes-handout.pdf http://greatergood.berkeley.edu/topic/mindfulness/definition References A conversation about the future of medicine. http://www.dosseydossey.com/larry/QnA.html Barnett, J. Shale, A. (2013). The integration of complementary and alternative medicine (CAM) into thepractice of psychology: A vision for the future. Professional Psychology: Research and Practice. 43(6). 576-585. A review of this article that I will source: http://www.apa.org/monitor/2013/04/ce-corner.aspx Chater, S. (2011). Professionalism. In M. Greenberg, G. Alexander, H. Feldman (Eds.), Nursing leadership: A concise encyclopedia> New York: Springer Pub. Co. Dossey, L. (n.d.). A conversation about the future of medicine. Retrieved from http://www.dosseydossey.com/larry/QnA.html Falk-Rafale, A. (2005). Advancing nursing theory through theory-guided practice: the emergence of a critical caring perspective. Advances in Nursing Science 28(1), 38-49. Heard, P, Hartman, S, Bushardt, S. (2013). Rekindling the flame: Using mindfulness to end nursing burnout. Nursing Management(44)11. DOI-10.1097/01.NUMA.0000436366.99397.10 Koerner, J. (2011).Healing Presence: The Essence of Nursing (2nd ed). New York City: Springer Publishing Company. Koerner, J. (n.d.). â€Å"Complete Health and Healing† by JoEllen Koerner (Retrieved from:https://wgu.hosted.panopto.com/Panopto/Podcast/Embed/079cf429-e2d6-4692-842c-0fc5b3833cf2.mp4) Lachman, V. (2001). Professional presence: How do you get it? Nursing Management 32(10). 41-42. Retrieved from http://eds.b.ebscohost.com.wgu.idm.oclc.org/eds/pdfviewer/pdfviewer?vid=1sid=b59f700b-1efa-48a8-9269-56c3290db60b%40sessionmgr115hid=108 Nordqvist, C. (2014). What is health? What does good health mean? Retrieved from http://www.medicalnewstoday.com/articles/150999.php Physical. (n.d.). In Merriam-Webster.com. Retrieved May 9, 2015 from http://www.merriam-webster.com/dictionary/physical Riley, S. (2011). Review of Reinventing Medicine: Beyond mind-body to a new era of healing. Travis, J. (2004). Illness-Wellness Continuum. Retrieved from http://www.thewellspring.com/wellspring/introduction-to-wellness/357/key-concept-1-the-illnesswellness-continuum.cfm Watson, J. Browning, R. (2012). Viewpoint: Caring Science meets Heart Science: A guide to authentic caring practice. American Nurse Today 7(8). Retrieved from http://www.americannursetoday.com/viewpoint-caring-science-meets-heart-science-a-guide-to-authentic-caring-practice/ Weil, A. (2004). Health and healing: The philosophy of integrative medicine and optimum health. Boston, Massachusetts: Houghton Mifflin Harcourt. World Health Organization. (1948). Preamble to the Constitution of the World Health Organization. Retrieved from http://www.who.int/about/definition/en/print.html A. Professional Presence Discuss the differences betweentwomodels of health and healing (e.g., physical body, body-mind, body-mind-spirit/bio-psycho-social,) as they relate to what it means to be human. Analyze differences betweenoneof the models discussed in part A1 and your professional presence (i.e., current beliefs, attitudes, and actions regarding health and healing). Discuss how your professional presence (mindful or distracted) influences your nursing practice.

The conservative movement :: essays research papers

  Ã‚  Ã‚  Ã‚  Ã‚  The new wave of the right wing conservative movement started in the 1980’s with the yuppies. The young urban professionals were all about business and money and of course most of them were part of the GOP (Republican Party). They strayed away from the left wing liberals like hippies most hippies could have had a yuppie as a baby. The presidents we had were a part of this movement to Ronald Reagan (1981-1989 Republican) started this movement; George Bush (1989-1993 Republican) kept the movement going, Bill Clinton (1993-2001 Democrat) the movement calmed down at this point. Now it comes full circle with George W. Bush (2001-present).   Ã‚  Ã‚  Ã‚  Ã‚  There is one classic book that was too obscene for the conservatives so they banned it. The book was The Adventures of Huckleberry Finn by Mark Twain. It was placed on the banned list twice and has been twice removed. The first time it was banned in 1965 by the NAACP because it used the word nigger too many times, then in 1984 because a black alderman found the books language offensive. Not only do I think it is wrong to ban any type of literature but how can they say what is obscene and offensive? Another American classic that was banned was The Grapes of Wrath by John Steinbeck once again it was for the vulgarity of the book.   Ã‚  Ã‚  Ã‚  Ã‚  The stifling effect of censorship is worse now since the Janet Jackson fiasco at Superbowl XXXVIII. The FCC was and still is doing a crack down on any and everything they find obscene. Howard Stern takes the spot light, with his â€Å"crude† humor and brash way of doing things. The FCC doesn’t like him very much. They fined him a record $495,000 for a â€Å"blumpkin† reference. The FCC can fine you for things they deem are obscene and vulgar. The only problem is he said this obscene reference over two years before they fined him which has never been done. All that will change on January 2006 when Howard moves to satellite radio.   Ã‚  Ã‚  Ã‚  Ã‚  Satellite radio is new and has only been on the market for about 5 years. It’s like cable T.V. for the radio and that is a good thing for Howard Stern or any Shock Jocks. It is good because the FCC can’t fine or censor any pay service because you (the buyer) want it. There are two different types of satellite radio though one is XM and the other is Sirius.

Gender Dysphoria and the Persecution of Transgender People

The morality of sex has been given wide attention because it is a principle to differentiate between proper sexual behavior and improper sexual behaviour. Since the sexual act is connected with the giving birth to children (human reproduction),it despite being a very private and intimate matter. People normally born with only one sex either male or female. There are people who unsatisfied with their own sex which most probably happen in man,they undergo gender reassignment therapy to make themselves a real woman.In 20th century, issue regarding sex exchange is still a rare and unprecedented case. Einar Mogens Wegener make an outstanding decision that he want to undergoes sex exchange,he is one of the first identifiable recipients of male to female sex reassignment therapy which after that named himself as Lili Elbe. In 1930,the medical technology is still not advanced enough to make sure the sex exchange operation can be successfully done but he still determined with his own decision .He went through a series of five operations over a period of two years. However, three months after her last operation, he died. His cause of death is believed to have transplant rejection. He is a pioneer to the history of sex exchange. In the aspect of psychology,the cause of human being who unsatisfied with their own sex and strong willing to undergo sex exchange is due to ‘gender dysphoria’ but the cause of gender dysphoria is still an unknown.Recently, scientific evidence suggests that there are biological influences before birth. This imply that gender identity, along with other physical characteristics, is established long before environmental factors influence individual socialisation. A recent experiment suggests that both biology and some environment influences may play a role in determining gender identity. In the medical model, transsexual men and women are diagnosed with gender dysphoria and gender identity disorder.In the DSM IV the American Psychiatric A ssociation presents several components of what it calls ‘gender identity disorder’: * a strong and persistent cross-gender identification, which is the desire to be, or the insistence that one is, of the other sex * not merely a desire for any perceived cultural advantages of being the other sex but evidence of a persistent discomfort about one’s biologically assigned sex * clinically significant distress or impairment in social, occupational or other important areas of functioning. While some forms of gender identity dysphoria may be temporary and thus ranssexualism is immutable. However, the costs of sex reassignment surgery vary. According to the data collected through internet,Female to male surgery in Toronto costs approximately $10,000 to $12,000. In the UK, where the Gender Identity clinic of the Clark Institute of Psychiatry used to sent its clients, male to female surgery costs approximately ? 9,000 (approximately $18,000 Canadian). The information that is available on costs of sex reassignment surgery indicates that in the United States male to female surgery can cost between $10,000 and $28,000 (U.S. ). According to the 1996 British Columbia law reform project on human rights and the transgendered community, male to female sex reassignment surgery ranges from between $5,000 and $10,000. Female to male sex reassignment surgery costs considerably more, ranging from $20,000 to more than $60,000. Under legal and medical issues,the authors note that the legal system and the medical system have engaged in the ‘medicalisation of identity’. For example, the courts ask whether, medically speaking, a person is a woman or a man.In Ontario, the government interpretation of the Vital Statistics Act requires a medical letter and sex reassignment surgery before allowing a change in the birth certificate. Government policies for other documentation vary, but many ask for medical proof that the individual is transsexual instead of ac cept self-identification. Consultees reported instances of court cases such as custody disputes where the transsexual parent was required to undergo medical assessment to confirm the person's gender identity.Next,transgendered person must receive legal recognition from a gender identity clinic, which is not always accessible, in order to receive appropriate service or treatment from the health care system and other organizations that they may come in contact with. General practitioners often do not have suffivcient resources or expertise that provide appropriate services to transgendered patients. As a result, there are many transgendered individuals who self-medicate and self-treat with hormone therapy, which subsequently puts their health at risk.Many individuals in this situation reported that they felt they have no other option due to expensive operation cost and lack of expertise in this aspect. There are some case that a pre-operative transsexual woman and one intersexed woman should always bring along the letters written by their doctors because the letter recommend the individual and advised that the individual had been diagnosed as having ‘gender identity disorder’ so that the people address the individual as a woman.These two individuals indicated that they carried this letter at all times in the event that they were stopped by the police, stopped when using women’s change rooms or washroom facilities, questioned at government agencies or in any other official setting. It is a recent trend that a growing number of people who are transgendered no longer consider sex reassignment surgery as a suitable option for them either due to cost, medical risks, medical barriers or even on principle.Many of them do not wish to assimilate into a society with rigid bifurcated standards of sex and gender congruence, but rather ask that society accepts and adapts to transgendered people. Nevertheless, a large number of transsexuals in Ontario seek sex reassignment surgery but due to a recent change in government policy, economic and medical barriers, they cannot access it. These factors also effectively preclude transgendered people from accessing hormone therapy.Sex change is a term often used for sex change in humans, that is all medical procedures transgender people may pursue, or specifically to sex reassignment surgery, which usually refers to genital surgery only. It is also sometimes used for the medical procedures intersex people undergo or more often are subjected to as children. â€Å"Sex change† is sometimes also used for the whole process of changing gender role and the medical procedures associated with it.Actually,to them, changing of gender role such as living as a woman instead of living as a man, or living as a man instead of living as a woman, is much more important than any medical procedures. There are many different opinion of people nowadays toward the transgender issue. Some people thought that people who really decide to change their gender must be a brave and ambitious people. They give people some positive effect that we must not let our fear to outweigh our desire to make our dreams come true.Thus,they feel that people who undergoes transgender without care on other people’s view is so courageous as the ready to suffer of the pain in operation and in the cold-shoulder of society. However,there are some people who think that people who not appreciate just will unsatisfired with their own gender,we should appreciate what we had as a gift of God. Therefore,there are some family members who not agree with them and feel that it is a shame toward the reputation of a amily thus this causes some of the thransgender persons homeless. This is because transsexual youth who are open about their identity face extreme abuse and rejection from families and peers. Many are forced to leave their home communities and survive on the streets. During the consultation, some individua ls indicated that they were not in conflict with the diagnosis of gender dysphoria. Indeed, the diagnosis facilitated their ability to identify in their felt gender and allowed them to access sex reassignment surgery.One group involved with transgendered individuals who are homeless, street workers or living with HIV/AIDS stated that the medical diagnosis is especially important for lower income transsexuals who cannot afford private medical care or who are employed during the transition from the birth assigned sex to their felt gender. Others were, at the very least, concerned with the negative stereotyping attached to a diagnosis of a psychiatric disability. Most community members stated that access to medical services for sex reassignment should not be barred even if the psychiatric diagnosis is removed.One group made an analogy between the accommodation of medical needs related to aligning one’s physical appearance to one's gender identity on the one hand and the medical care that is required during pregnancy on the other. For instane,The Supreme Court of Canada in Brooks recognized pregnancy as a health issue rather than a disability and required that accommodation be provided on the former basis. Similarly, it is argued that transgendered persons should be able to obtain accommodation without being ‘pigeon-holed’ as persons with disabilities. According to the data,transgender person actually face a lot of morality problems.For example the transgender students face severe discrimination and harassment in schools. 89. 5% of transgender students report feeling unsafe in schools. Transgender students are at higher risk of dropping out of school and of suicide. Next, many transgender and gender non-conforming students have no access to bathrooms. Some are told to use the bathroom that does not correspond to their gender identity. Many are expelled from school because the school does not know where the person should use the bathrooms. Then, more than one quarter of them said they had lost a job due to being transgender or gender non-conforming and half were harassed.Many Americans have a profound lack of understanding of what it means to be transgender. Consequently, transgender people commonly face a wide variety of discriminatory barriers to full equality. They sometimes face difficulties meeting their basic needs such as getting a job, housing and health care or in having their gender identity respected too like in the simple act of going to a public restroom. As a conclude,the transgendered community has to deal with discrimination, physical violence and undue stereotypes in reality. Those are eight main problems face by transgender people: (a) HIV/AIDSHIV/AIDS is a significant health consideration for transgendered individuals who engage in high-risk behaviors such as unprotected sexual activity or intravenous drug use. This issue is highlighted by a research report done in Vancouver, which indicated that 70 to 8 0 per cent of transgendered sex trade workers are HIV positive. (b) Transgendered Youth Transgendered youth have limited access to professionals who understand the nature of gender identity and how to support a transgendered individual. Continued homophobia and transphobia in the social services directed to gay, lesbian and bisexual and transgendered youth compound this.This was stated several times in the consultations. One woman related the story of her incarceration in youth group homes before her sex reassignment surgery. She was told to act like a man, disciplined for not doing so, and survived the process simply by denying her transgendered status. Further, consultees stated that the educational system does not understand transgendered issues. Transgendered youth and transgendered parents both face barriers dealing with the school system. Some social service agencies are beginning to recognize the need to address these issues.For example, the Catholic Children’s Aid of Metropolitan Toronto has developed a policy that includes transgendered youth in its intervention policy. The policy states that all staff care providers and volunteers must undergo training with regard to the needs, concerns, language, symbols and culture of gay, lesbian, bisexual and transgendered youth and families. Issues concerning sexuality that arise in service delivery to transgendered youth should be treated with the same respect, concern, sensitivity, and confidentiality accorded to heterosexual youth and families. c) Services and Media Service delivery to the transgendered community is generally reported to be poor. In consultations, individuals reported that they had been stopped by the police and told to identify who they were. Hospital workers show prejudicial attitudes in treatment once the birth assigned sex of the individual is discovered. Insurance companies give differential treatment once the transsexual identity of an individual is discovered. Transgendered wome n have difficulty accessing women’s shelters and other social service agencies.Families of transgendered people, including spouses, children and parents also lack the resources to obtain the support and understanding they need and to be free from discrimination. The media generally shows a misunderstanding of the issues faced by transsexuals. There is often confusion of terminology used to describe individuals, i. e. not distinguishing between the issues of transsexuals, cross-dressers, etc. The result is that derogatory or sensationalistic language is frequently used when reporting on issues that are related, in whole or part, to transgender issues. d) OHIP Coverage From 1970 to 1998, OHIP coverage had been provided for sex reassignment surgery for individuals approved by the Clarke Institute of Psychiatry. Ontario’s Ministry of Health treated most aspects of sex reassignment surgery, including out-of-province procedures, as reimbursable services under OHIP. Section 7 of the Health Insurance Act] outlines that breast enlargement, augmentation, mammoplasty or breast reconstruction in a male to female conversion is not an insured benefit unless prior authorisation is received from the Ministry of Health.In all cases, health coverage for sex reassignment surgery in Ontario was contingent upon having completed the program at the Gender Identity Clinic at the Clarke Institute of Psychiatry and having been recommended by the Clinic for sex reassignment surgery. In October 1998, the Ontario government decided to remove sex reassignment surgery from the list of services covered by provincial health insurance. This decision was met with public outcry from the transgender community and is interpreted as a statement that the government does not consider the issues of transgendered people as valid, significant, or important.This decision has a profound impact on transgendered people who are part of a highly marginalised community and who are also often in a lower income bracket which means they lack the financial resources to pay for surgery. The Ministry of Health has not provided any rationale behind the decision to delete health insurance coverage for sex reassignment surgery. An article in the Toronto Sun, based on information apparently provided by the government, states that the savings will be applied to cardiac surgery.However, the public funds allocated for sex reassignment surgery are insignificant when compared to the budget of the Ministry of Health. The article ignores the fact that qualified professionals have identified surgery to be a medical necessity. Moreover, the consequences of not covering surgery may include additional or increased costs in other areas such as counselling and health care. It may also result in an elevated risk of suicide in the transgendered community because individuals are unable to obtain appropriate services. e) Fear of discovery Transsexuals and transgenderists fear discovery of their birth -assigned sex. Likewise, for cross-dressers, the fear of being discovered is a significant concern. The repercussions of being discovered can include termination of employment, loss of housing, loss of services, social isolation and other forms of discrimination, harassment and possibly violence. (f) Hate Crimes and Transgendered Individuals Crime statistics indicate that transgendered people are victims of hate crimes that may also involve violence.Furthermore, such crimes may not be taken as seriously or dealt with appropriately. As noted in a draft brief by the Canadian Task Force for Transgendered Law Reform: (g) Poverty There is no statistical data about the rates of poverty for transgendered people. However, it was noted during consultation that transgendered persons experience severe economic hardship. This could be due to the difficulties in accessing medical and insurance services, discrimination in the workplace, and social and economic marginalisation.Mirha-Soleil Ross, t he co-ordinator of ‘Meal Trans’ a program for transgendered people in Toronto, states that 90% of those people who utilise the program earn less than $10,000 a year. (h) International Persecution of Transgendered People The social rejection of transgendered persons manifests itself internationally through cross-border issues of recognition of transgendered individuals as refugees and related issues of returning them to their country of origin under international law. For example, a transgendered woman who claimed refugee status in Canada was deported to Mexico although she alleged fear of persecution if returned.Public and government should give more concern toward transgender people,we must not discriminate those people but give more positive support toward them as it is not easy fot a person to decide to undergo sex exchange,the person must be tough and brave enough. In order to minimize the rate of suicide in the population of transgender people,we should pay more at tention to them and thus give them an equal rights as what normal people got. We should not evade them in public but on the other hand we should respect their choice of undergo transgender.We always erroneously believe that transgender normally is AIDS carrier but in fact they too love themselves and of course will protect themselves for AIDS by having proper sex intercourse. Recent studies have shown that transgender people are at high risk for HIV. Few studies, however, have directly compared the HIV risks and sexual health of transgender persons with that of other sexual minority populations. This study used baseline data of intervention studies targeting transgender persons, men who have sex with men, and women who have sex with women and men to compare their HIV risk behavior and sexual health.No significant differences were found between transgender persons and non-transgender men or women in consistent condom use or attitudes toward condom use. Transgender persons were less l ikely to have multiple partners and more likely to be monogamous than men who have sex with men; no differences were found between transgender persons and the women in this respect. When combining data on condom use, monogamy, and multiple partners, transgender persons did not differ from either non-transgender group in their overall risk for HIV.Transgender persons were less likely than the men or the women to have been tested for HIV. With regard to HIV prevalence, 17% of the men compared to only one transgender person and none of the women reported being HIV-positive. Transgender persons were also less likely than men who have sex with men to use drugs; no differences were found in the use of alcohol. However, with regard to mental health, transgender persons were more likely than the men to have experienced depression and more likely than men or women to have considered or attempted suicide.Finally, transgender persons reported the lowest levels of support from family and peers. Thus, in our sample, transgender persons appear to be at lower risk for HIV but at higher risk for mental health concerns than men who have sex with men. Remarkably few differences were found between transgender persons and women who have sex with women and men-a finding which might reflect the impact of social stigma on sexual health and have implications for the design of future HIV/STI prevention efforts.

Interracial Marriage Essay

Interracial marriage is used to describe marriages that take place between people who are from different linguistic, religious, or nations or ethnic groups. There are substantial increases in the number of individuals engaging in interracial. Relationships between people from different ethnic and cultural groups are becoming increasingly common because of globalization and improvement of technology. Internet technology has brought together the world in that people can enter into a relationship with anyone from any countries. In some countries, it is against the law to marry someone of a different race. These countries include Germany during the Nazi period, South Africa under apartheid, and some states in the United States before a 1969 ruling. In some Arab countries, it is forbidden for an Arab to marry outside their race because of the law and traditional customs. If an Arab person marries someone out of their race, their civil rights are taken away from them. In 2008, Pakistani senators allowed women to be buried alive if they married someone outside their race. People Most Attracted to Intercultural Relationships/ Marriages To begin the series on intercultural marriage, beginning with a discussion about who exactly tends to be most attracted to intercultural relationships/marriages in the first place seems like a good place to start. It’s certainly not for everyone, as mixed marriages are full of unique challenges that married people from the same culture may never face. In Romano’s book â€Å"Intercultural Marriage,† she lists 5 common types of people who tend to be involved in intercultural relationships. The first type is the Romantic type: those who see people from other cultures as exotic, fascinating, and thrilling. These people may find people from their own culture boring and predictable, and thrive in the mystique of people from far away and foreign lands. The second type is the Compensator. These people often feel like something is missing from their lives and believe they have found it in another person or culture, as they believe elements from that person/culture fulfills what is missing from their own. Romano notes that this type is found even in couples who marry from their own cultures, who are simply looking for someone to fulfill what they lacked growing up. Rebels are slightly different from the compensators in that they dislike much about their own culture and are intent on finding someone from somewhere else. Sometimes they have a specific target culture in mind; other times they simply take whatever fate brings them. Internationals, the next type of people drawn to intercultural marriage, are those who lived outside their native countries for most of their lives, and are typically children of missionaries, diplomats, military personnel, and so on. These people often do not feel as though they completely belong to one particular culture, as they tend to have been influenced by several cultures and therefore have a wide appreciation and love for differences. The final category is comprised of others. These people may not fit into their society and often are ostracized from it. Finding love in a different culture is a way to find a place to fit in and be accepted. Some of them are not considered to be attractive in their native culture, and have better luck in another culture. Others are part of a minority and find acceptance in another culture. Still others live in poverty and marry as a way to improve their quality of life. Barriers Oftentimes, couples in intercultural marriages face barriers that most married couples of the same culture are not exposed to. Intercultural marriages are often influenced by external factors that can create dissonance and disagreement in relationships. Different cultures endure vastly diverse moral, ethical and value foundations that influence their perceptions of individual, family and societal lifestyle. When these foundations are operating alongside the foundation of different cultural roots, as in intercultural marriages, problems and disagreement oftentimes occur. 1. Family and Society The most common external factors influencing intercultural relationships and marriages are the acceptance of the family and the society in which the couple lives. Sometimes, the families of the partners display rejection, resistance, hostility and lack of acceptance for their kin’s partner. Specific issues regarding the family; including generational gaps in ideology, and how the wedding will be held; which ties into how tradition will or will not be practiced. Many intercultural couples report conflict arising over issues of how to carry out child raising and religious worship as well. 2. Language In a mixed marriage where the partners do not share the same mother tongue, the language in which they decide to communicate at home can be symbolic of the extent to which each partner is prepared to forego his or her cultural background and incorporate new elements. There may also be elements of control and dependence in the choice of language when one partner refuses to learn the other’s language. There is a case-study of a so-called bought bride from Asia. The German husband had no knowledge of her language, while she could speak some English, but no German. Communication in such a relationship proved to be extremely difficult, and all decisions and dealings with the outside world where necessarily undertaken by the German husband. The wife could not find any but the most menial jobs where the necessity of understanding was limited, which further increased her economic dependence on him. 3. Communication Style Intercultural couples may possess differing communication styles. Individuals from a high context culture are not verbally explicit in their communication behaviors. These cultures typically consist of eastern world countries where collectivism and relational harmony underlie communication behavior. By contrast, individuals from a low context culture use direct and obvious communication styles to convey information. In situations where marriage occurs between two people from differing communication contextual backgrounds, conflict may arise from relational challenges posed by the underlying assumptions of high/low context cultures. Challenges posed by differing communication styles are common among intercultural marriage couples. The longer the two individuals have existed in the current culture the less likely this is to pose an issue. If one or more partners within the marriage is relatively new to the dominant culture, the likelihood for conflict to unfold o n these bases increases. Solution/ Suggestions 1. Learn How to Appreciate One of the ways to deal with interracial dating issues is acceptance of partner the way he or she is. Most issues arise when one or both partners want to have their way in everything that they do. It is therefore important to ensure that they appreciate their wife or husband with all his or her cultural practices. Since they come different regions, differences in the way of life are bound to happen. They must desist from criticizing each other based on cultural grounds or race. As a matter of fact they must never stereotype or generalize happenings as this can be the cause of interracial conflicts. If they are willing to love, understand and respect each other’s differences, you’re on the right track. 2. Learn More about the Culture Another thing they need to do in order to solve issues with interracial relationships is to study each other well before engaging. Discuss the symbolism or significance of each other’s important cultural traditions. Understanding the significance of these traditions will help to understand them. This will help them to have a more natural, familiar feeling toward the other’s traditions, accept and embrace the culture of the other. After some time, they will even feel the desire to incorporate culture into their own family traditions. Besides, they need to know what values their partner stands for and to establish whether they can accommodate them. When they understand their partner in advance, it becomes easier for them to solve any interracial dating concerns. One advantage of being married to someone from another country is to get travel from time to time. When they can travel, make sure to visit the spouse’s family and learn abou t their culture firsthand. Furthermore this prepares them for the future thus allowing them to solve situations better. 3. Maintain Contact with Family It is essential that â€Å"foreign† spouse keeps in contact with his or her family, especially as they are probably a long way from each other. With time, he or she will feel of longing for their family, homesickness, and even possible loneliness and depression. It is necessary that he or she can keep contact to his or her family. Today, the Internet and sites like Facebook and Twitter make this type of contact much easier, and your spouse happier. Help your spouse to develop friendships with people from his or her country or families that speak their language somehow so that they will know more people and may feel at home