Promoting Indigenous Family Health Essay Example for Free

Promoting Indigenous Family Health Essay It is a known fact that Aboriginal and Torres Straight Islander populations don’t live as long as their western counterparts as shown by AMA Health Report Card (2011). ‘Closing the Gap’ (Calma 2008) is a campaign aimed at a national attempt to support and bring equity in health to our Aboriginal and Torres Straight Islander communities. In order to be successful in this we must identify the key issues causing this inequity and through public awareness and government campaigns such as ‘closing the gap’, we become closer to our goal of Aboriginal and Torres Straight Islanders reaching a full and greater life expectancy. Health reform initiatives are used to promote health care within their communities and encourage Aboriginal and Torres Straight Islanders to be educated about their own health. As a nurse, in order to assist in this process, an understanding of family centred health care and the Aboriginal and Torres Straight Islander concept of family must be utilized. With these two nursing skills, the local health initiatives and government campaign’s, we are providing the best opportunity and support for Aboriginal and Torres Straight Islander communities to take control of their health and ultimately ‘close the gap’. Key issues contributing to the ‘gap’ in health and life expectancy, as identified by AMA (2011), include; low income, limited education, low levels of employment, poor housing, affordability of health care, geographical access to health care and the acceptability of the health care practice to Aboriginal and Torres Straight Islander communities. Illawarra Aboriginal Medical Service (2013) is a local health reform initiative for Aboriginals and Torres straight Islanders that provides a culturally secure environment where they can access health care due to it’s geographical location, affordability and mostly acceptability. Illawarra Aboriginal Medical Service (IAMS 2013) has two centers within the Illawarra making it geographically accessible. The center is entirely aimed towards the better health of Aboriginals and Torres Straight Islanders, ensuring all health care is affordable and providing as much assistance and support where it may be needed to help these communities improve their health. The main key issue identified by AMA (2011) that is addressed within the IAMS (2013), is the acceptability. The two medical centers are entirely based on the care given to the Aboriginal and Torres Straight Islander communities, making them specialized and aware of cultural beliefs, customs and the correct communication techniques. The Illawarra Aboriginal Medical Services also employ Aboriginal and Torres Straight Islander members of the community as their staff providing a culturally secure environment and a greater concept of family centred care and the Aboriginal and Torres Straight Islander concept of family within their approach. The AMA (2011) states that Indigenous health workers are significant in facilitating the journey of Aboriginal and Torres Straight Islanders to better health. This also provides opportunities to the Indigenous communities to gain employment, contributing to the resolution for issues of low income and low levels of employment, as identified in the AMA Report Card (2011). Centers such as these provide Aboriginal and Torres Straight Islander families a culturally secure, accessible and affordable method to be treated for their health issues in a more comfortable surrounding. On a larger scale the Department of Health and Ageing run by the Australian Government have many programs and health reform initiates in place to assist in ‘closing the gap’ as identified by Calma (2008). Element three of the Indigenous Early Childhood Development National Partnership Annual Report (2011) have a goal of increasing the provision of maternal and child health services of Indigenous children and their mothers. To achieve this, the Child and Maternal Health Services component of their program includes $90. 3million to be used for New Directions Mothers and Babies Services (Department of Health and Ageing 2011). This initiative increases access for Indigenous mothers and their children to; antenatal and postnatal care, education and assistance with breastfeeding, nutrition and parenting, monitoring of immunization status and infections, health checks and referrals for Indigenous children before starting school and monitoring developmental milestones. This initiative provides Indigenous communities with access to health care that promotes better health in the new generation of Aboriginal and Torres Straight Islander Australians, designed to assist with ‘closing the gap’ by raising a new generation with fewer health issues. With this, we are able to address key issues identified by AMA (2011). The main key issue addressed by this initiative is access. Consultations are held with Aboriginal Health Forums to assist in the identification of priority areas for child and maternal health services. In their annual report, the Department of health and Ageing (2011) state that this ensures that access is given those most in need considering, geographic location, affordability and acceptance. The second key issue identified in the AMA Aboriginal and Torres Straight Islander Health Report Card (2011) addressed by this initiative is education. The funding provided builds a solid base for providing much needed education to mothers about their babies and already existing children. In order for a program such as this to be successful, health professionals allocated to educating Aboriginals and Torres Straight islanders must be equipped and prepared to deal with the problems faced by cultural barriers as well as being experienced in a family centred care approach (Taylor Guerin 2010). Family centred nursing care is an important factor in the health outcome of any given patient (Bamm Rosenbaum 2008). They also claim that there is no exact definition of family, instead, the meaning of family and their level of involvement in care provided, is determined by the patient themselves. The core concepts of successful family centred care are; respect and dignity, information sharing, participation, and collaboration (IFPCC 2013). These principles are the main constituents of effective family centred health care, and ultimately better health outcomes for the patient themselves (Mitchell, Chaboyer Foster 2007). These concepts can be utilized, with a correct nursing approach, regardless of age, gender or cultural differences. To provide the best family centred care to Indigenous Australians, nurses must utilize the main concepts above, but also have an understanding of the Indigenous concept of family. The Aboriginal and Torres Straight Islander population have strong family values, however, it differs from the usual nuclear concept of family in common ‘western’ society. Their family has an extended structure, and in order to provide adequate family centred care, this concept must be understood by health professionals on all levels, including nurses (NSW Department of Community Services 2009). This concept of extended family and their Indigenous ‘community’ as their family means that children are not only the concern of their biological parents, but the entire community. Care of the children in indigenous communities is the responsibility of everyone. Family members can be blood-related, through marriage or through their community, such as elders. It is normal for a combination of mothers, fathers, uncles, aunties, cousins, brothers, sisters or elders to be involved into the care of the individual and these figures must be treated as their direct family even if not directly blood-related (NSW Department of Community Servies 2009). In order to provide family centred care, to not only Indigenous but also all patients, a therapeutic relationship and foundation of trust should be developed (Baas 2012). The principles of family centred care should also be incorporated, especially respect of the Indigenous culture and maintaining their dignity. Respect and dignity, combined with trust and a therapeutic relationship within the Indigenous community, information sharing, participation and collaboration should follow once enough trust has been developed. To gain the trust of Aboriginal and Torres Straight Islander patient’s and their family, firstly an understanding of their culture should be pertained. When needed, to be aware of such customs as ‘Men’s and Women’s business’, and to respect these practices within your care (Tantiprasut and Crawford 2003). This shows the patient and their family members, you respect them and their culture. Introducing yourself in a friendly and polite manner, including all family members present and always respecting cultural values is key to receiving respect back and developing trust. Acknowledge and actively listen to the needs of the Indigenous people and also their community in a culturally appropriate manner. As described in the practice resource for working with Indigenous communities published by DOCS (2009) showing respect for their elders and community leaders and involving them in important decision making processes will also show that you respect them, their culture and that they can trust you and eventually your advice regarding health issues. In order to successfully be accepted by the community, communication techniques need to be specialized to avoid offending any members of the family or misinterpreting their language. Gaining a basic knowledge of their community will assist in understanding the dominant family groups, language groups and preferred names. This ensures you don’t step out of your boundaries and remain respectful in your approach to their care. Including or consulting with Aboriginal health care workers regarding communication and Aboriginal-English would be beneficial to adequately understand their method of communication. Understanding non-verbal methods of communication and being aware of your own non-verbal communication is highly appropriate when consulting with Indigenous communities. Always speaking with respect, clearly, and avoiding jargon will deliver the best results when building a relationship within the tribes (NSW Department of Community Services 2009). Remaining open minded when consulting with Aboriginal and Torres Straight Islander communities in aspects of communication and family relations will avoid incorrect assumptions. It is also high important to play an active role within the community and their events. According to NSW Department of Community Services (2009) within Indigenous communities’ word of mouth is a powerful tool, once an outsider is known as someone who listens actively and can be trusted, the community will be eager to work collaboratively and participate in your health approach (NSW Department of Community Services 2009). When the principles of family centred care; trust, dignity, collaboration and participation, have all been achieved and a therapeutic relationship within the community has developed, the community will listen to your health advice. When introducing a health concept to the Aboriginal and Torres Straight Islander families it is important to engage them actively into your care (NSW Department of Community Services 2008). Using appropriate communication techniques to explain health issues and the reasons they need to be addressed provides them with education and knowledge regarding why interventions need to be implemented. Allowing them to discuss their options and decide as a community is also important, forcing them to uptake medical help could be seen as disrespectful. Allowing time to answer all questions and concerns from various members of the family in a manner they can understand identifies that you are actively listening and honestly concerned for their health. Demaio and Dysdale 2012 show that continuity of involvement in their community, and providing a continuous support network will only further build their trust in your advice. The ‘gap’ in health and life expectancy between Indigenous Australians and ‘westernised’ Australians is a concerning issue within the country (Calma 2008). Health reform initiatives are funded by the government and local organisations to provide accessible, affordable and culturally safe health care to our Aboriginal and Torres Straight Islander communities. These initiatives are designed to address the key issues identified in the AMA Report Card (2011) regarding barriers to health care. Approaching Aboriginal and Torres Straight Islander family communities utilizing the family health care principles and with a knowledge of their concept of community family and understanding of their culture increases positive outcomes in their health education and furthermore assisting to ‘close the gap’. References Aboriginal and Torres Straight Islander Corporation 2013, ‘Ilawarra Aboriginal Medical Service’, viewed 27 April 2013 www. illawarraams. com. au Australian Medical Association 2011, Best practice in primary health care for Aboriginal and Torres Straight Islanders, viewed 28 April 2013 http://ama. com. au/aboriginal-reportcard2010-11 Baas, L 2012, ‘Patient and family centred care’, Heart and Lung, vol. 41, no. 6, pp. 534-535. Bamm, E, Rosenbaum, P 2008, ‘Family centred theory: origins, development, barriers and supports to implementation in rehabilitation medicine’, Archives of physical medicine and rehabilitation, vol. 89, no. 8, pp. 1618-1624. Calma, T, 2008, ‘Closing the Gap: Campaign for Aboriginal and Torres Straight Islander health inequality by 2030’, Australian Government, Canberra. Demaio, A, Drysdale, M 2012, ‘Appropriate health promotion for Australian Aboriginal and torres straight islander communities: crucial for closing the gap’, Global Health Promotion, vol. 19, no. 2, pp. 58-62. Department of Health and Ageing 2011, Indigenous Early Childhood Development National Partnership Annual Report, viewed 28 April 2013 http://www. health. gov. au/internet/main/publishing. nsf/Content/1D00A20690DD46EFCA2579860081EEE4/$File/NewDirectionsMothersandBabiesServices-AnnualReport2010-11. pdf IPFCC 2013, Institute for patient and family centred care, viewed 28 April 2013 www. ipfcc. org. au Mitchell, M, Chaboyer, W, Foster, M 2007, ‘Positive effects of a nursing intervention on family-centred care in adult critical care’, American Journal of Critical Nursing, vol. 18, no. 6, pp. 543-552. NSW Deparment of Community Services 2008, Brighter futures: engaging with aboriginal children and families, viewed 28 April 2013 http://www. community. nsw. gov. au/docswr/_assets/main/documents/brighterfutures_enagaging_aboriginal. pdf NSW Department of Community Services 2009, Working with aboriginal communities – a practice resource, viewed 28 April 2013 http://www. community. nsw. gov. au/docswr/_assets/main/documents/working_with_aboriginal. pdf Tantiprasut, L, Crawford, J 2003, ‘Australian Aboriginal Culture’, R. I. C Publications, Sydney. Taylor, K, Guerin, P 2010, Health care and Indigenous Australians: cultural safety in practice, Palgrave Macmillan, South Yarra.

Free Epic of Gilgamesh Essays: Underlying Meaning :: free essay writer

The Epic of Gilgamesh:   Underlying Meaning  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Last time, we introduced the ancient mythical tale, The Epic of Gilgamesh. You read a brief account of the tale and learned a little of its origins and discovery. Now we are going to get into the tale itself and have a deeper look in an effort to decode some of its hidden or underlying meaning. We will explore the notion of "The Double" and the quest for immortality in our search for the meaning of life. We remember from the epic tale that Enkidu, the wildman, was Gilgamesh's beloved friend. So what can Enkidu's injection into the story reveal to us then? Let's look more closely at this figure. Enkidu is an innocent savage, a wildman, content to live among the beasts. After an encounter with a trapper he undergoes a kind of culture shock and is tamed by a harlot or sacred prostitute. Here, sex is sacred; it is a civilizing force that separates humans from Nature for the animals now reject Enkidu. Paired with Gilgamesh, the two figures represent the Double. Enkidu embodies the instincts while Gilgamesh represents the intellect. Both of these aspects make up humankind. Through his friendship with Enkidu, Gilgamesh learns much about what it is to be human. He learns love and compassion, as well as death and loss as Enkidu dies. But Enkidu rages against his death! It is human instinct to fight death, to fight to live! Enkidu is soon appeased though by the sun god Shamash who gives death meaning in remembrance of those who have passed on, of Enkidu who will pass on. So we find in this story a meaning for death - meaning in being remembered. Gilgamesh, however, is not so easily appeased in Enkidu's death. He grieves heavily over the loss of his dear friend and vows to find the key to everlasting life. So he sets out on his journey, his journey through the underworld, through the otherworld. Is Gilgamesh now just intellectual man without instinct, without Enkidu? Death, loss, mortality are too much for Gilgamesh to bear. Why toil on earth to end up in a terrible afterlife? Gilgamesh will have none of it. He seeks to become immortal like the gods, after all, he himself is 2/3 god. He does find answers to the questions of life and death on his journey.

Principle and Practice of Selling Essay

Ethics may be defined as the study of what is good and bad or what is right or wrong. It involves moral code conduct controlling the individuals and societies. People may differ sharply about what is ethical or unethical behaviour, especially in complex, competitive areas like business. Thus, in business areas, right or wrong decision making usually is based on economic criteria. Ethical dilemma can arises in a situation when each alternative choice or behaviour has some undesirable elements due to potentially negative ethical or personal consequences. Right or wrong cannot be clearly identified. In this chapter, there are four subtopics that we need to cover that consist of: salesperson’s ethics in dealing with customers, salesperson’s ethics in dealing with their employers, salesperson’s ethics dealing with their competitors and also managing sales ethics. In the first subtopic for salesperson’s ethics in dealing with their employers, the salesperson should know that misusing the company asset is one of the right or wrong behaviour. As everybody knows, the company assets are only be allowed to be use for official purpose only. Next, the ‘moonlighting’ attitude where some employees go beyond long lunch hours, taking personal phone calls and also excessive socializing to actually ‘moonlighting’ on part time jobs during the same hours they are supposed to be working for their primary employer. More than that, technology theft is also part of the salesperson’s ethics in dealing with employers. These days, every company provides their salesperson with computers, software and data on their customers. When the salesperson quit or is fired, they can easily take advantage by taking the organizations customer records to use for their future benefits. Last but not least, affecting other salesperson is also the unethical practices of one salesperson where he or she affect other salesperson like they may take customers away from co-workers. In next subtopic salesperson’s ethics in dealing with customers, there are some important points that every salesperson should be alert and aware of. Bribe is where a salesperson may attempt to bribe a buyer by offering money, gift, etc. The salesperson can be charged under law if they do so. Apart from that, misrepresentation can be in order to win the sale, some salesperson will promise much more than they can deliver with the idea that the customers will later accept some reasonable excuses. The following point is tie-in sales. It occurs when a buyer is required to buy other, unwanted products in order to buy a particular line of merchandise. Lastly, price discrimination. Many salespersons may practice price discrimination to improve their sales. Price discrimination refers to selling the same quantity of the product to different buyer at different prices. The next section in this chapter is managing sales ethics, which is include; follow the leader, leader selection is important, establish a code of ethics, create ethical structures, encourage whistle-blowing, create an ethical sales climate and establish control systems. Follow the leader means the Chief Executives must set the example of bad and good ethics thus the employee will know better about the right ethics as salespeople. Management must also carefully choose managers with high levels of moral development, and this is what we called as leader selection. Third is about establish a code of ethics, where a formal statement of company’s values concerning ethics and social issues. Beside that create ethical structures cab be divided into ethical committee which group of executives appointed to oversee company ethics and second is ethical ombudsman where official given the responsibility of corporate conscience that hears and investigates ethical complaints and informs top management to potential ethical issues. Encourage whistle-blowing is employee disclosure of illegal, immoral, or illegitimate practice on the employer’s part. Also, the top level manager must support code of ethics to create an ethical sales climate. Lastly, establish control systems in managing the sales ethics means dismissal, demotion, suspension, reprimand and withholding of the sale commissions would be possible penalties for unethical sale practices. As an addition to this chapter we found salespeople’s ethics in dealing with their competitors beside of their ethics to customers and employers as mentioned above. Here we will discuss about several salespeople’s ethic in dealing with their competitors. Firstly, belittle the competitors publicly. It is unethical to belittle the competitors by picturing their product as inferior or even shoddy and worthless. To gain the trust from customers, salespeople may even indicate that competitive products are better. Second is stealing shelf space. It also unethical to decease competitors’ share of shelf space placing competing products at back or crowding them together. Moreover, it could encourage the same action from competitors. Third is untruthful statement, where also unethical to salespeople to make untruthful stamen about their competitors and might ruin the salespersons’ reputation easily. And finally tempering the competitors’ product which is not only unethical but also illegal for salespeople to damage competitors’ product, tamper with their displays and point of sale materials or reduce their product shelf space in retail store and elsewhere. In conclusion, to be an ethical salesperson we must to well known the good ethics that should be followed and what is the bad ethic that should be avoid. Salespeople that do the right things will success in future while part of them who do the wrong things might be fired one day or might face many problems especially law.

The History of the Soda Fountain

From the early 20th century up until the 1960s, it was common for small-town residents and big-city dwellers to enjoy carbonated beverages at local soda fountains and ice cream saloons. Often housed together with apothecaries, the ornate, baroque soda fountain counter served as a meeting place for people of all ages and became especially popular as a legal place to gather during Prohibition. By the 1920s, just about every apothecary had a soda fountain. Soda Fountain Manufacturers Some soda fountains back in the day were the Transcendent, which had miniature Greek statues on top of them and four spigots and a cupola topped with stars. Then there was the Puffer Commonwealth, which had more spigots and was more statuesque. The four most successful manufacturers of soda fountains—Tuft’s Arctic Soda Fountain, A.D. Puffer and Sons of Boston, John Matthews and Charles Lippincott—created  a monopoly of the soda fountain manufacturing business  by combining to form the American Soda Fountain Company in 1891. A Little History The term soda water was first coined in 1798, and in  1810 the first U.S. patent was issued for the mass manufacture of imitation mineral waters to inventors Simmons and Rundell of Charleston, South Carolina. The soda fountain patent was first granted to U.S. physician Samuel Fahnestock (1764–1836) in 1819. He had invented a  barrel-shaped with a pump and spigot to dispense  carbonated water, and the device was meant to be kept under a counter or hidden. In 1832 New Yorker John Matthews  invented a design that would make artificially carbonating water more cost-effective. His machine—a metal-lined chamber where sulfuric acid and calcium carbonate were mixed to make carbon dioxide—artificially carbonated waters at a quantity that could be sold to drugstores or street vendors. In Lowell, Massachusetts, Gustavus D.  Dows invented and operated the first marble soda fountain and ice shaver, which he patented in 1863. It was housed in a miniature cottage and was functional, and made of eye-pleasing white Italian marble, onyx and glistening brass with large mirrors. The New York Times wrote that Mr. Dows was the  first to create a fountain that looked like a Doric temple. Boston-based manufacturer James Walker Tufts (1835–1902) patented a soda fountain in 1883  that he called the Arctic Soda Apparatus. Tufts went on to become a huge soda fountain maker, selling more soda fountains than all of his competitors combined. In 1903 a revolution in soda fountain design took place with the front-service fountain patented by New Yorker Edwin Haeusser Heisinger, who operated a soda fountain in Union Station. Soda Fountains Today The popularity of soda fountains collapsed in the 1970s  with the introduction of fast foods, commercial ice cream, bottled  soft drinks, and restaurants. Today, the  soda fountain is nothing other than a small,  self-serve soft drink dispenser. Old-fashioned soda fountain parlors within apothecaries—where druggists would serve syrup and chilled, carbonated soda water—are most likely found in museums nowadays. Sources and Further Information Cooper Funderburg, Anne. Sundae Best: A History of Soda Fountains. Bowling Green OH: Bowling Green State University Popular Press, 2004.  Dickson, Paul. The Great American Ice Cream Book. New York: Atheneum, 1972Ferretti, Fred. A Rememberance of Soda Fountains Past. The New York Times, April 27, 1983.  Hanes, Alice. Quenching the Thirst for Knowledge About Soda Water. Hagley Museum and Library, March 23, 2014.  Tufts, James W. Soda Fountains. One Hundred Years of American Commerce. Ed. Depew, Chauncey Mitchell. New York: D. O. Haynes, 1895. 470–74.