Obesity (Law and Economics) Essay Example | Topics and Well Written Essays - 1500 words

Obesity (Law and Economics) - Essay Example It, therefore, is an economic issue that also involves the intervention of policies and laws of the government. According to WHO, health is a major consideration as a measure of living standards. According to Stettner, WHO defines good health as a status when someone has sound physical, mental or sociological state that warrants him or her to be in a state of well-being (209). It may also refer to a state in which one has no disease. The international community is facing a great health problem with the increasing instances of obesity and its associated effects. Obesity is an epidemic that is recognizable by the WHO, today. It poses global health consequences to various governments. This call for the setting up of an international legal framework that would see various governments set up ways to address the epidemic of obesity. Various countries and jurisdictions have a number of policies that look into the issue and provide necessary intervention measures to deal with it. Instituting such legal frameworks also lead to potential consequences that are unintentional. Policymakers also face many challenges when instituting such laws and policies aimed at finding solutions into the epidemic of obesity (Stettner 210). On the economic front, the international community is undergoing challenging times. ... The economic turndown experienced by the international community may further lead to increased cases of obesity. This is because people may turn to less expensive dietary measures consisting of food that is high in calorie. This is because of the economic hardships. It is essential for governments and global institutions to find ways of institutionalizing policies meant to reduce cases of obesity while addressing the current global economic challenges. Acs, Henderson, Levy and Stanton note that obesity is an issue that affects the business fraternity, the government and citizens or individuals on a common scale (221). It, therefore, presents a range of challenges to various sectors of the government and all levels of the society. The health sector bears challenges of high budgeting and costs involved in addressing the obesity epidemic. There are, in addition, cultural dimensions of this health menace affecting the government. All institutions in the United States (both corporate and public) have different avenues set to tackle the issue of obesity (Acs, Henderson, Levy and Stanton 221). Such avenues aim at promoting public awareness on the effects, causes and costs of obesity. Americans, therefore, receive ethical information about the outrage of obesity among them. The initiatives aim at reducing the costs (direct and indirect) incurred in relation to combating obesity. Businesses have initiatives aimed at determining income that that affect eating among the population. Businesses may also have influence on physical activities including exercise through job tasks. In this view, businesses help address obesity as an economic issue. According to Acs, Henderson, Levy and Stanton, public policy plays an immense role

Hospitality and Destiny in the Odyssey and Sundiata Essay Example for Free

Hospitality and Destiny in the Odyssey and Sundiata Essay Princetons Wordnet defines hospitality as [the act of] cordial reception: [or] kindness in welcoming guests or strangers. Since the start of this semester, we have read about two different journeys in which hospitality plays an important role in fulfilling the destiny of the main character. In Homers Odyssey, many examples of this are apparent, whether they are for the benefit or the downfall of the protagonist Odysseus. However, Odysseus is not the only one whom hospitality rules. His son Telemachus also is affected by his hospitality towards others. In Nianes Sundiata: An Epic of Old Mali, the theme of hospitality runs thick throughout the narrative, as Sundiata is greatly affected by how the other characters receive him. If it were not for the hospitable acts shown to both of the weary travelers, Odysseus and Sundiata may not have been able to return to their homeland. The extreme observance of hospitality in the two texts may be compared with the golden rule: treat others, as you would like to be treated. The rule of hospitality may also be applied to the gods. In the time of Odysseus, gods or deities could take the form of humans or alter human appearance. If a stranger showed up at your door, you might not know whether they are mortal or immortal. If you turned away a god or someone loved by the gods, this could anger them and in turn they could avenge your inhospitable act. The gods might respond with not giving you a good harvest or make your life a complete hell, as Poseidon did to the journey of Odysseus. Good hospitality was to be displayed towards everyone, no matter age or gender. In The Odyssey, not only was Odysseus treated well by the lords of the lands he visited, but, his young son, Telemachus, was treated with respect. In Sundiata, hospitality was not only showed towards men, but also women. When Sassouma forced Sogolon into exile, the neighboring lands and kings she and her children encountered treated them with generosity. In The Odyssey many hospitable acts were displayed before kings even knew who had ventured to their land. When Telemachus travels to Pylos seeking information about his father, King Nestor treated him and Pallas Athena with much respect. As they approached the citadel King Nestor and his son spotted them. As soon as they saw the strangers, all came crowding down, urging  them to sit. Nestors son Pisistratus, first to reach them, grasped their hands and sat them down at the feast on fleecy throws (Homer 108, lines 39-44). This demonstrates how welcoming the Pylians are towards strangers. This is truly a hospitable greeting because the Pylians were not just carousing around, but in fact were involved in a feast in honor of the god Poseidon. They invited these foreign guests in as if they were members of the royal family to take part in the feast. Menelaus, like Nestor, treated his guest as part of the royal family before knowing their names. Menelaus provided Telemachus and Pisistratus with food but not just any food but, He passed them a fat rich loin with his own hands, the choicest part, that hed been served himself (Homer 126, 74-75). The Greeks loved to eat and what an honor it would have been to be given the kings slab of meat. He also had women bathe them, rub them with oil, and provide them with warm fleece and shirts to wear. Before Telemachus was to leave, Menelaus insisted on giving him many gifts but Odysseus young son respectfully declined any such gifts. Menelaus insisted on giving him a mixing bowl forged to perfection made of solid silver with a lip of gold made by Hephaestus himself (Homer 144, 692-694). The hospitality shown by Menelaus is a great example of treating others as you would like to be treated. Menelaus, the great and lustrous king, showered his guest with the best of everything, as he would have wanted done for him. Not only in The Odyssey and ancient Greece was hospitality shown towards strangers, but it also occurred in Sundiata. The first stop on the exile journey of Sundiata was Djedeba. The king there received them with a little mistrust, but mentioned that everywhere the stranger enjoys the right to hospitality (Niane 29). The stay with the king of Djedeba lasted two months and not much is mentioned in the novel of what was given to Sundiata and his family. But the stay with Djedeba emphasizes the point that even though someone may be wary of allowing strangers to stay with them, the act of hospitality is entitled to all strangers who need a place to stay. Those who were members of the highest social class were not the only ones expected to practice hospitality. Hospitable acts were to be practiced by  and towards all social classes. When Odysseus returned to Ithaca, Athena disguised him by dressing him in beggar clothes. She directed him towards the swineherds establishment. The swineherd had to save the king from his beastly dogs and after this invited him into his home. The swineherd, Eumeaus, told Odysseus, Its wrong, my friend, to send any stranger packing-even one who arrives in worse shape than you (Homer 303, 64-65). Odysseus told him, May Zeus and the other gods give you your hearts desire for the royal welcome you have shown me here (Homer 303, 60-62). The hospitality that was shown towards the beloved king no doubt pleased the gods. Even though the swineherd could not provide the extravagant baths, bedding, and food of kings, he still gave Odysseus the best of what he had. Odysseus was invited by the swineherd to sit down on a pile of brush and twigs covered with the skin of a shaggy wild goat, which was the swineherds own good bedding. He fed the king scrawny pigs that were freshly slaughtered. This was the best food that could be offered by the swineherd because the suitors who overran the home of Odysseus took the fattened pigs. The hospitality shown by the swineherd proves that one does not have to offer the best of things to show hospitality towards strangers. Hospitable acts were not expected only to be shown towards the living, but the deceased deserved the same rights. In Sundiata, when it came time to leave Mema and return to Mali, Sogolon passed away. Sundiata said to the king, King, you gave me hospitality at your court when I was without shelter†¦In any case, allow me to bury my mother before I go (Niane 46). The king was outraged that Sundiata wanted to leave his country and at first refused. But either it was fear, or out of respect he had for Sundiata, or a combination of both, Sundiata got his wish. Burial grounds were provided for Sogolon in the country of Mema. Showing hospitality towards the dead is as important towards showing it towards the living. Hospitality was not to go unnoticed either; hospitable acts were expected to be repaid when the time arose. A great example of repaying hospitality came from Menelaus. Telemachus and Nestors son arrived outside the gates of  Menelaus estate and lord Eteoneus runs through the halls and delivers the news to the battle-hardened king and ask, Should we unhitch their team for them or send them to someone free to host them well(Homer 125, 33-34)? Menelaus responds hastily, Just think of the hospitality we enjoyed at the hands of other men before we made it home†¦And bring them in strangers, guest, to share our flowing feast(Homer 125, 38-39, 41-42). Menelaus wants to show the same hospitality to those who visit his land just as the rulers showed him when he was in need. Political alliances also proved to be good situations to practice hospitality. One of the stops on the exile journey of Sundiata and his family was the region of Ghana. When they arrived they were greeted by the kings brother who made them comfortable and brought water for them to quench their thirst. After Sogolon explained where they were from and why they were in exile the king, Soumamba, responded, No one has ever found our hospitality wanting. My court is your court and my palace is yours (Niane 34). The reason for easy welcoming of the strangers was the history of the relationship between Mali and Ghana. The king also said to his brother, Brother, look after our guests. Let Sogolon and her children be royally treated and from tomorrow let the princes of Mali sit among our children (Niane 34). Another hospitable act in Sundiata, which involved alliances between nations, happened again in Mema. This alliance had to do with the family relationship of two kings. Upon their arrival at Mema, the sister of the king greeted Sogolon and her family and housed them in a wing of the palace. They were recommended by Soumaba to come to Mema, and after showing the king of Mema, Moussa Tounkara, a letter from Soumamba the king said, My cousin Soumaba recommends you and that is enough. You are at home. Stay here as long as you wish (Niane 36). Sundiata became so beloved by the people and the king that he became viceroy and even secured a spot as heir to the throne of Mema. This is example of hospitality starts out as a friendly gesture, and evolves into a new set of hierarchal position for the traveling family. The hospitality shown by the people of Mema allowed the exiled royal family of Mali to become pretty much citizens of this new country. The act of hospitality is prevalent in both the Odyssey and Sundiata. Not  only do kings of regions and countries practice this act, but hospitality is expected to be practiced by everyone regardless of their social class. Hospitality should be shown towards everyone regardless how the two parties affiliate with one another. Hospitality goes along way in the stories of Odysseus and Sundiata. It creates relationships with lands that others fear, like the region of Ghana in Sundiata. It also creates relationships with those who have no prior relationships to those of foreign lands, like Telemachus creates with the comrades of his father. If only this type of hospitality was prevalent in society today our world would be a much more friendly and fearless place to live. Fagles, Robert. The Odyssey. New York: Penguin, 1996. Niane, D. T. Sundiata: an Epic of Old Mali. Harlow: Longman, 2006.

Analysis of Compound 109 using 13C NMR Spectra

Analysis of Compound 109 using 13C NMR Spectra The 13C NMR spectrum of compound 109-114 is represented in Plate 40-45. Structural elucidation of 109 by 13C NMR spectrum has been described and it was confirmed from the two dimensional NMR reports of 109. Assignments for the other compounds 109-114 made by comparing with compound 109. Table 33 lists the chemical shift values of 109. A collection of signals resonated in the aliphatic region at 20.85, 26.60 and 27.98 ppm of the three signals in the aliphatic region, signals at 20.85, 26.60 and 27.98 ppm are assigned to C-7, C-6 and C-8, respectively. The C-5 signal is merged with solvent signal. In addition to this, the benzylic carbon signals C-2 and C-4 were resonated at 64.53 and 62.52 ppm respectively, whereas the bridgehead carbon C-1 was appeared at 45.69 ppm. Moreover, a collection of signals appeared in the region 102.69-131.40 ppm, which are unambiguously assigned to aryl carbon. A part from the assigned signals, two signals resonated in the downfield at 142.56 and 142.72 pp m is assigned to ipso carbons. Another four unassigned signals resonated in the down field region at 159.55 to 166.27 ppm and these signals belong to C=0, C=N, C-OH carbons respectively. 1H-13C COSY spectra Plate 46 and 47 represents the 1H-13C COSY spectrum of 105 and the correlations showed in Table 34. HMBC (Plate 40) and HSQC (Plate 41) correlations have been used to assign the benzylic carbons, ipso carbons of aryl group, and methylene carbons (C-6, C-7, and C-8). The benzylic protons observed at 4.30 (H-2a) and 4.25 ppm (H-4a) showed cross peak with 64.33 (C-2) and 62.52 ppm (C-4), which may be due to the C-2 and C-4 carbons of the piperidone heterocyclic of the ABN system. The bridgehead methine proton signals at 2.50 (H-1e) and 2.98 (H-5e) ppm was correlated with the carbon signals at 45.69 ppm (C-1) and 39.57 ppm (C-5). This indicates that the signals appeared at 45.69 and 39.57 ppm is unambigously assigned to C-1 and C-5 carbons. Cross peak with the protons resonated at 2.77 (H-7a) and 1.27 (H-7e) ppm was correlated with the carbon signal at 20.85 ppm and this confirms the signal at 20.85 ppm was solely specific to C-7 carbon. H-6a and H-6e protons appeared at 1.45 and 1.60 ppm showed cross peak with 26.60 ppm (C-6 carbon), which confirms that the signal at 26.60 ppm was due to C-6 carbon and the carbon signal at 20.85 ppm was attributed to the corresponding C-7 carbon. Similarly, the H-8e (1.63 ppm) and H-8a (1.55 pm) protons was correlated with the carbon signal at 27.98 ppm (C-8), which suppors that the signal at 27.98 ppm was ascribed to the cyclohexane ring carbon C-8. Analysis of spectra of 109-114 1H and 13C NMR spectral analysis of other compounds such as N-(2,4-bis(4-chlorophenyl)-3-azabicyclo[3.3.1]nonan-9-ylidene)-2,4-dihydro-xybenzohydrazide101, N-(2,4-bis(4-fluorophenyl)-3-azabi-cyclo-[3.3.1]nonan-9-ylidene)-2,4-dihydroxybenzohydrazide 102, N-(2,4-bi-s(4-bromophenyl)-3-azabicyclo[3.3.1]nonan-9-ylidene)-2,4-dihydroxy-benzohydrazide 103, N-(2,4-dip-tolyl-3-azabicyclo[3.3.1] nonan-9-ylidene)-2,4-dihydroxybenzohydrazide 104, N-(2,4-bis(2-chloro-phenyl)-3-azabicyclo[3.3.1]nonan-9-ylidene)-2,4-dihydroxy-benzohy-drazide 105 was analyzed in a similar way of 109. The chemical shift and splitting patterns observed using 1H and 13C NMR assignments for other compounds is presented in Tables 35 and 36 and their corresponding spectra are given in Plates 33-37 41-45, respectively. Tables 37-42 show the brief description of analytical and spectral data of compounds 109-114. Taken together, all the above observations substantiate the proposed structure and twin-chair (CC) conformation o f 2r,4c-diaryl-3-azabicyclo [3.3.1] nonan-9-one-4-methyl-1,2,3-thiadazole-5-carbonyl hydrazones 102-108. Biological study Free radical scavenging activity Intensity of the free radical scavenging potential strongly depends upon its chemical structure. Several studies have demonstrated that the free radical scavenging effects is noticeably influenced by the number and position of hydroxyl groups on the D ring and by the extent of conjugation between the D ring amide carbonyl group [1-4]. The dihydroxy structure in the D ring confers high stability to the hydrazones phenoxyl radical via hydrogen bonding or by electron delocalization. The amide carbonyl group double bond (Conjugation with the amide oxo group) determines the coplanarity of the phenyl ring and participates in radical stabilization via electron delocalization over all ring system [4]. Initial studies on analysis of free radical scavenging potential of diaryl 3-azabicyclononanones revealed a concentration dependent weak anti-radical activity resulting from reduction of DPPH†¢, ABTS†¢+, O†¢Ã¢Ë†â€™, OH†¢, and nitric oxide radicals to their non-radical forms. In order to bring the dihydroxy structure in the D ring and the amide carbonyl group double bond (Conjugation with the amide oxo group) into diaryl 3-azabicyclononanones to enhance the free radical potential (figure 14), We therefore synthesized N-(2,4-diaryl-3-azabicyclo[3.3.1]nonan-9-ylidene)-2,4-dihydroxybenzohydrazide (109-114) by the reaction of 95,96,98-101 with 2,4-dihydroxybenzoic acid hydrazide (94) in the presence of acetic acid. All the tested compounds showed a concentration dependent anti-radical activity against various free radicals. IC50 values for the free radical scavenging effects of ascorbic acid and various synthetic compounds (109-114) are shown in Table 43.This may be due to the hydrogen atom donation mechanism and the electron donation mechanism. In the hydrogen atom transfer mechanism, hydroxyl groups donate hydrogen to a radical stabilizing it and giving rise to a relatively stable hydrazones phenoxyl radical. Figure 15 illustrates the probable mechanism of hydrogen atom donating ability of compounds 109-114. The electron donation mechanism involves through the strong hydrogen bond of -OH moiety with the oxygen atom of amide carbonyl group that may prevent efficient deprotonation and enhance their radical scavenging action by means of hydrogen atom donation. Figure 16 illustrates the probable mechanism of free radical scavenging effects of compounds 109-114 through electron donating mechanism. Structure A is the parent neutral molecule of compounds 109-114. Structure B is the initial radical ions and structure C is its more stable tautomeric form. The tautomeric form C of the radical ions results from the initial radical ions B and proton transfer from C-2Ê º -OH to carbonyl groups. We found required structural features to scavenge free radical in our tested compounds (109-144). However, we have noticed a diverse range of effects against various free radicals. This may be due the different substitution at the C-2 and C-6 positions of the azabicyclononan-9-one moiety. Compound 8 devoid of any substituents at the para position of the phenyl groups at the C-2 and C-6 positions of the azabicyclononan-9-one moiety and phenyl rings with electron-donor methyl groups at the para position of compounds 113 showed excellent free radical scavenging effects compared to standard antioxidant ascorbic acid, a known antioxidant used as a positive control. This may be due to incorporation of methyl groups at para position phenyl ring. Several studies have demonstrated that organic molecules incorporating a methyl groups can act as free radical trapping agents and are capable of opposing oxidative challenges [5,6]. Compounds possessing electron-withdrawing chloro (110/114), bromo (111), and fluoro (112), substitutions at the para position of the piperidine moiety showed admirable in vitro free radical scavenging effects against various free radicals. This admirable or less free radical scavenging effects of compounds with bromo, choloro and fluoro substitutions may be due to the electron-withdrawing inductive effect of halogens. The results obtained in the present study are in line with other findings [7,8]. Taken together, the current research suggests that azabicyclononane ring ensuring hydroxyl groups on the D ring and by the extent of conjugation between the D ring amide carbonyl group with strong free scavenging effects (111) may conceivably contribute to its protective effects against free radical-induced oxidative stress and carcinogenesis. Antibacterial and antifungal activity Synthesized compounds 109-114 were examined for their antibacterial and antifungal potencies. In vitro studies by twofold serial dilution method was adopted. Streptomycin/ streptomycin/ fluconazole were used as a positive control. Table 44 shows the MICs of test compounds 109-114. Analysis of in vitro antimicrobial effects of all the N-(2r,4c-diaryl-3-azabicyclo[3.3.1]nonan-9-ylidene)-2,4-dihydroxybenzohydrazide 109-114 revealed a diverse range of (1.56-200  µg/mL) against the various bacterias and fungus. The compounds deprived of any substituents at the aryl rings in 109 hinder the growth of all bacteria and fungus at a MIC value of 100-200 ÃŽ ¼g/mL. However, compounds 110, 111 and 112 possessing para halo (electron withdrawing substitutents chloro, fluoro and bromo) substituted aryl groups in azabicyclononane moiety accounts for the enhanced inhibitory effects against B. subtilis, K. pneumonia, P. aeruginosa, S. aureus, A. flavus, A. Niger, C. albicans, and Candida6 at MIC value s of 1.56-25  µg/mL when compared to the standard antibiotic streptomycin/ fluconazole. Several studies have also documented that electron-withdrawing groups (fluoro, bromo and chloro) substituted azabicyclononan-9-one derivatives exhibited outstanding antibacterial and antifungal activities [9,10]. Compound 114 with ortho chloro substituent in the phenyl moiety displays good antibacterial activity against all pathogens. Other compounds displayed reduced inhibitory effects against various bacterial strains compared to the standard streptomycin/ fluconazole. The results of the present study demonstrates that electron withdrawing groups at the para position of the aromatic ring in azabicyclononan-9-one moiety exert superior inhibitory effect against various tested microbes compared to the other test compounds and standard drug. The SARs based on IC50 values (table 44) showed that variations in substitution of the aryl groups at C-2 and C-4 position of the azabicyclononane ring may have significant impact on the anti-microbial activity against various microbes. Conclusion The chemical condensation of diversely substituted diaryl 3-azabicyclononan-9-ones with 2,4-dihydroxybenzoic acid hydrazide in the presence of acetic acid provide corresponding hydrazones 109-114 with increased antioxidant potential and anti-microbial effects. Although various hydrazones exerted the free radical scavenging effets in a good dose-dependent manner, compound 109 and 113 were more active in scavenging free radicals than their parent hydrazones and ascorbic acid. In addition, the results of the antimicrobial activities of hydrazones revealed that compounds 110, 111 and 112 possessing para halo (electron withdrawing substitutents chloro, fluoro and bromo) display promising activities against all tested microorganisms. The results of the present study provide a further insight into the structural requirements to develop potential new antioxidants and anti-microbial agents.

A Seperate Peace :: essays research papers

In John Knowles book A Separate Peace he communicates how the war in him was taking its toll on him. He uses the characters in a complicated plot to show the destructive forces of war. The characters, Gene and Finny, are the opposing forces in a struggle between the reality of war (World War II) and a separate peace. A peace away from the real war and the awful things that come from it. Through their relationship, which is a struggle on both sides, Knowles establishes the reality of war through a relationship.   Ã‚  Ã‚  Ã‚  Ã‚  Gene Forrestor is established as the force of reality. This idea is established clearly in a speech Gene gives as the narrator of the story.   Ã‚  Ã‚  Ã‚  Ã‚  Ã¢â‚¬Å"Everyone has a moment in history which belongs particularly to him. It is the moment when his emotions achieve their most powerful sway over him, and afterward when you say to this person â€Å" the world today† or â€Å"life† or â€Å"reality† he will assume that you mean this moment, even if it is fifty years past. The world, through his unleashed emotions, imprinted itself upon him and he carries the stamp of that passing moment forever.† (Knowles, 32)   Ã‚  Ã‚  Ã‚  Ã‚  This statement explains that Gene must have something that is his â€Å"stamp†. This stamp defines an individual standing up for something he believes in. The next paragraph shows that this is true where Gene continues, â€Å"For me, this moment-four years is a moment in history-war the war. The war was and is reality for me. I still live and think in its atmosphere.† (Knowles, 32) Later in the same paragraph he goes on to say: â€Å"America is not, never has been, and never will be what the songs and poems call it, a land of plenty. Nylon, meat, gasoline, and steel are rare. There are too many jobs and not enough workers. Money is very easy to earn but rather hard to spend, because there isn’t very much to buy. The war will always be fought very far away from America and it will never end. Nothing in America stands still for very long, including the people, who are always either leaving or on leave.† (Knowles, 32) This is what Gene stands for in the book A Separate Peace. Gene appears to understand the reality of war and how it affects people. Throughout the entire story Gene is used to bring the destructive reality of war into everyday life at Devon High School where there is an attempt to create and exist in a separate peace.

A Terrible Dream

A terrible dream I was relaxing at home watching television when I suddenly heard someone calling my name â€Å"Seik Yee, help me! Help me please! † I turn my face to the person who calling me, I was so astonishment! I saw my friend Jack. â€Å"Jack! Are you okay? What happened to you? † I asked. He stared at me blankly and started speaking in Mandarin! His Mandarin was very good as my Malay, which was zilch. I spoke some Mandarin. â€Å"Wo hen xin ku, jiu wo† he kept on repeating. â€Å"Fang wo zou, Fang wo zou† he said.This translated to â€Å"I’m suffering, please help me. Let me go. Let me go. † We usually conversed in English and his behaviour was strange and I was confused and worried. Jack’s face was drenched in perspiration and he was getting increasingly agitated. I was sure that he wasn’t having a heart attack though. I had seen the movie ‘The Exorcist’ before and his demeanour reminded me of one possessed , just like the movie. Suddenly, someone rushed to my side and a crowd had gathered.Jack’s eyes were expressionless and he didn’t recognise me although it was impossible for him not to notice me. He continued talking aloud but now I couldn’t understand what he was saying at all. It seemed to be heavily-accented Mandarin and Chinese dialect of some sort I couldn’t identify. The person who rushed to my side just now suggested he had suffered a heart stroke and a few people helped move him into shaded area. He was almost delirious by then. Suddenly, a group of monks nearby came over to see what the commotion was about.The most senior-looking monk took one look at Jack and shook his head. He immediately clasped Jack’s hand to his and started reciting mantras. It was only then that Jack calmed down and stopped talking to himself. Eventually, after few minutes, he slept soundly, much to my relief. The monk reassured me that he was okay. After about 10 mi nutes, he gently woke Jack. A bit dazed, Jack was otherwise â€Å"normal†. After Jack absolutely okay, â€Å"Where was us now? † I asked. I’m absolutely doesn’t known where am I at the beginning.Jack then answer my question and gave me an insight into the history of Great Wall which I had not known. â€Å"Here is the Great Wall of China. Millions of workers had been involved in its construction over hundreds of years spanning many dynasties. The work on the wall was so difficult that most workers died within the first year. Their bodies were thrown into the wall to help fill it. Most of the workers were slaves, criminals, political prisoners or extremely low-wage workers. † â€Å"What?That is so†¦Ã¢â‚¬  when I want to complained about that, suddenly heard a women voice who calling me â€Å"Seik Yee, why you slept on sofa and the television is on? † I opened my eyes, my mother’s face was the first thing I saw. Now, only I realiz ed that is a terrible dream! In that because of the dream, I swear I won’t visit or travel to the Great Wall of China. (521 words) ENL 1100: ENGLISH 1 PROGRAM: DBADI SESSION: JAN 2012 SECTION: GROUP D2 INDIVIDUAL ASSIGNMENT: 2/2 BY: NAME: LOH SEIK YEE MATRIC NO: J11009464 LECTURER: MS DEEPA DATE OF SUBMISSION: 16/2/2012

Impact of Culture on Health Essay

* What do we mean by culture?   * Culture is one of those concepts that most people seem to intuitively grasp, yet cannot define clearly. * The process of categorizing groups of people as others (other than one’s own group) is a common feature of the way human beings think, and it forms a part of the whole phenomenon we think of as culture. * There other uses of the term culture that can confuse the situation – for example, saying someone is more cultured than the other, referring to some concept of high/elite culture, expressed through personal manners, education and knowledge, involvement in or familiarity with artistic activities such as opera, modern art, calligraphy, dance or theater – that is contrasted to pop culture. * Definitions they share the basic components, existing as a kind of whole and links many kinds of aspects of life and social structure within a group or society; it refers to the relationship between what people know and believe and what t hey do; it is acquired and shared, more or less, among members of the group or society and transmitted to members of the group/society over time. * The Classic Definition: Cultures is said to be that complex whole which includes knowledge, belief, art, morals, custom, and any other capabilities and habits acquired by man as a member of society (E.B Taylor, 1871) * The Symbolic Definition: Human culture is a kind of symbolic text, in which behavior, objects, and belief interact together in a kind of ongoing dramatic production that represents issues and concepts of meaning fr a particular society * Members act as characters in this grand drama and what goes on (plot) only makes sense in reference to an underlying interpretive framework. * Culture as an Ideology: Equate the concept of culture to a kind of dominant ideology or to beliefs, social institutions, practices, and media representation associated with particular configurations of power. * Discourse at any point is linked with a configuration of power and the rules for interpreting what is or is not a valid statement. * Culture Materialist Definitions. Viewing culture primarily as a system of belief, practice, and technology directly tied to economic activity or to the adaptation of a people to a particular physical environment. * Linguistic Definition: thinking of a culture as a type of language. Speakers of the language may use differently, to create slang, irony, humor, or even poetry OR they make break the rules to create a particular effect. BUT it is still the same language and underneath the language is some shared base of understanding about the nature of existence and day-to-day life. * Mental or Cognitive Definitions: Construct of culture as something primarily in the mind of people within a particular group, a kind of shared conceptual framework that organizes thought and behavior. From this perspective, culture is not so much about what people do, but abo ut what they think and how that determines what they do. * Culture and Biocultural: Think of culture in relation to the human condition is to understand humans as biocultural. It is something that is imposed on the biological world by a society or group of people who have, over many years, developed a system of beliefs and practices. * How can we define the people who share a particular culture? * Is it a political definition? (most cases no) Is it a geographic boundary? A social boundary? Is it religion? * Culture is not fixed but evolves as people from one society or group come into contact with other people or as they change over time, their culture changes. * What do we mean by health? * Free of disease – absence of pathogens and healthy immune system * Body functions normally – organs, nervous and other systems function as they should * Free of injury and other problems * Eats healthy foods – food that provides essential nutrients and is free of substances that cause damage to bodily functions. * Engage in healthy, preventive behavior – basic hygiene, immunizations, sees a doctor * Avoids risky behavior * To be in reasonable physical shape. * To be in a stable mental state to be happy, satisfied with life, get along with people * General well being * In some parts of the world, criteria defined by other cultures can interfere with biomedical standards. * To obese can be a sign of wealth or in the case of females, fertility, maternal capability and warm personality. * Rites that often involve what we might call â€Å"health risks† yet they are understood to be good and absolutely necessary to proceed to the next life stage. * To understand diverse concepts of health and healthy behavior, it is necessary to think of health in a broader way, beyond biomedical. * Health is often very close to ideas within that culture about being well. Chapter 3: Ethnomedicine I: Cultural Health Systems of Related Knowledge and Practice. * An ethnomedical system can be defined as: an applied cultural knowledge system related to health that sets out the kinds of health problems that can exist, their causes and (based on their causes) appropriate treatments – as an interrelated system of belief and nature. * It is of key importance when thinking about the cultural aspect of ethnomedical system is that across cultures there are different answers to all of these questions, from the range of potential health problems, to causes, to treatments, as well as the closely related question of what kinds of individuals are qualified to provide treatment * Human beings are biocultural some theorists have found it useful to make a distinction between disease (abnormal biomedical state caused by pathogens or physical anomalies) and an illness (a culturally defined state of not being well, with many culturally defined causes including biomedical). * Disease and illness may or may not refer to the same phenomenon. * Functionally, both systems have the same kinds of elements and in both cases there is a linkage between the elements. The differences have to do with the specific content, and the means by which cause is determined (with respect to cause – in the biomedical case, that includes both research and clinical diagnosis.) * Where the biomedical system categorizes unwell states based on physical symptoms linked to biological causes, the nonbiomedical system may have its classification on combinations of emotional and physical manifestations links to the spiritual causes, disruption in harmony, imbalance in a person’s lifestyle or an improper mix of substances and forces. * Personalistic system – disease is due to the â€Å"active, purposeful intervention of an agent† where the ill person is the object of action by a sorcerer, spirit or supernatural force. * The general pattern of treatment is to block/counter the spiritual agent with spiritual forces in support of the patient. The center of action (in terms of cause or treatment) is not necessarily within the patient, but in the supernatural world. * Naturalistic system – disease is explained by the impersonal actions of systems based on old historical systems of great civilizations. Illness arise when people are out of balance physically, spiritually, or in some other way. * The pattern of treatment is to restore balance through various combinations of herbal medicinal, meditation, diet, lifestyle changes, or other actions. * A very important principle to remember is that a given social or cultural group will rarely operate in reference to a single ethnomedical system. The norm for most people is multiple and coexisting ethnomedical systems of some blending of elements from various types of systems. One system may be dominant, but aspects of other systems are also likely to be included. * The Placebo Effect and Role of Belief – placebo effect the tendency for treatments and pills to have no biochemical or biomedical effect to cause improvement in patient health symptoms. This occurs because of the belief that the treatment or pill has curative properties or because of the ritual process of going to a doctor itself. * Ethnomedical Systems: Non-Western Examples * Ayurvedic Medicine (India) * Originates with ancient Vedic culture in India and focues on prevention and a holistic concept of health accomplished through the maitenence of balance in many areas of life, including thought, diet, lifestyle and the use of herbs. * Body is comprised of 3 primary energy types called dosha each represents characteristics derived from the 5 elements of space, air, fire, water and earth. * Vata subtle energy associated with movement * Pittaconnected to the body’s metabolic system * Kapha associated with body structure * Cambodian/Khmer Health Belief Systems * The traditional system shares some aspects in common with Chinese and other Asian systems in the emphasis on balance. Illness may be attributed to imbalance in natural forces. This is often symbolized or expressed as the influence of wind or kchall on blood circulation illness * South African Health Belief Systems * Among the Shona and other peoples, one aspect of a naturalistic system is understood to be related to the presence of a nyoka or snake in the body. Movement of the nyoka is related to many diseases, including diarrhea, stomach ailments, sexually transmitted infections, epilepsy, mental retardation and others. * Health Belief Systems in Latin America and the Carribbean * Espiritismo common in Cuba and Puerto Rice, synthesis of Afro-Caribbean, French, and possibly U.S. spiritualist. The belief system is that there is both a supreme being and a world of spirits with influence on health that can be accessed through a medium, typically in a group sà ©ance-like setting. * Santeria also found in Cuba and Puerto Rico, blend of West African and Catholic traditions. It is based on the idea that there are many spirits called â€Å"orishas† who are connected to the supreme being and who can be appealed to help in various dimensions of life. * Curanderismo founded in many parts of central/latin America; a healer or curandero makes a diagnosis using tarot-type cards or by sweeping a broken egg or other object across the body of the patient. The idea is that there is a supremem/higher power that is the source of energy, and the curandero is the instrument of that higher power. * Western Example – the biomedical system is primarily based on a classification system tied to biological phenomena – the action of pathogens (viruses, bacteria), cellular or other biomechanical malfunctions, injuries/system damage, and others. Treatment is, of course, directly connected to generalists or specialists trained to address specific kinds of biomedical phenomena. Chapter 4: Ethnomedicine II: Cultural Systems of Psychology and Mental/Emotional Health The Cultural Construction of Mental/Emotional Illness * Anything defined as an abnormal mental/emotional state is also likely to involve a cultural judgement and therefore may say a lot about cultural values and beliefs as a whole at particular moments in history * Ex. drapetomania – the disease causing negros to run away. It was thought to be a curable disease of the mind, involving sulkiness and dissatisfaction prior to running away, that could be brought on when white slave owners trated slaves too much like human beings, or on the other hand when they were overly cruel and brutal. * Ex. dysaethesia aethiopica – characterized by a state of half-sleep and a physical or nervous insensibility that caused them to behave like â€Å"rascals† * DSM – reference book for mental conditions that are viewed in Western/biomedicine as abnormal, with detailed descriptions of the etiology, symptoms and treatment for each condition. While it is based on scientific/clinical research, the symptoms and descriptions for many c onditions offer a fascinating glimpse of the way in which such conditions can be shaped by cultural expectations and changes in such expectations. * Ex. Antisocial Personality Disorder the symptoms seem to outline a kind of personality that could be viewed as troublesome if not criminal but the picture changes when context and culture are added. * Ex. ADHD according to the DSM IV, this disorder is characterized by two sets of symptoms – inattention and hyperactivity impulsivity. This is a condition that can cause difficulties and impairs appropriate functioning. But there is room for interpretation. Some elements of hyperactivity and are subjective and depend on culturally related standards for appropriate behavior. The Question of Universal vs. Culture-Specific * Do all humans beings experience the same mental health phenomena or emotional phenomena? * The universalist position would argue that human beings have essentially the same psychological makeup – a position often referred to as â€Å"psychic unity† * The cultural relativist perspective cultures entail unique patterns of thought and behavior. * Combination of both perspectives cultures shape how emotions and mental experiences are constructed, named, and given meaning, and the living patters of specific cultures tend to accentuate particular stressors that may result in mental health issues. * There do appear to be some mental health conditions that occur in some form across cultures, and so could be seen as universal conditions (ex. depression). * Mental conditions that appear unique to one or a few cultural groups can be thought of in 2 ways * culture bound syndromes defined as any form of disturbed behavior that is specific to a certain cultural system and does not conform to western classification of diseases * Many of these patterns are considered to be â€Å"illnesses† and have local names. * Problems with culture-bound syndromes: no suggested steps for how a provider should incorporate cultural factors into the diagnosis or learn what those factors are; overlap between some conditions across cultures; the process of selecting the culture bound system is unclear * Conditions that are prompted by specific patterns of social stress and/or ecological contexts * Ex. In the Saora tribe in India there is a peculiar condition among young men and women who cry and laugh at inappropriate times, experience memory loss and feel like they are being bitten by ants. These young people are considered misfits and are not interested inpursuing the traditional subsistence of farming life. For this, they are under considerable stress due to social pressure from relatives and friends. To solve this problem, a marriage ceremony is carried out in which the disturbed person is married to the spirit. Young person becomes a shaman. * Anorexia/Bulimia in the United States * Fear of weight gain and distorted view of one’s body. This causes people to restrict their eating or binge eat/purge. One of the key contributing factors is the combination of weigh gain during puberty set against perceived social pressure to conform to culturally specific ideals of beauty * Historical Trauma * American Indian/Alaska Native populations have long experienced a range of disparities in health. These peoples suffer from a collective, psychological scar resulting from the experience of violence, culture loss, land loss, discrimination and eventual marginalization that resulted from European colonialism and conquest in the Americas. * Immigrant/Refugee Mental Health Syndromes * Many immigrants and refugee populations coming to the United States and other host countries from civil disasters and other traumatic situations experiences psychological consequences in addition to the stress of acculturation itself. * Emotions and Culture * Lutz and the Ifaluk found that emotions are culturally constructed. Emotions are a daily working phenomenon. Chapter 5: The Moral Dimension: The Relationship of Etiology to Morality in Cultural Beliefs and Practices Related to Health * Cross Cultural etiologies of illness can range from those that seem neutral, like pathogens or genetics, to those that don’t like sorcery or family disharmony * In other words, there appear to be some causes for which no judgment can be made or blame assigned, and some that can be blamed on somebody or something, whether the person who is ill, or another person, or another social institution or group. Culture, as reflected in ethnomedical systems, involves socially produced definitions of what is normal vs. not normal. * When a person experiences some abnormal phenomenon (illness) it could be thought of as: * Abnormal but morally ok not your fault * Abnormal but not morally ok your fault or somebody’s fault. Can result from stigma. * The moral connection to illness is very much related to several kinds of factors: * Cultural conceptions of the individual and the degree to which individuals are viewed as responsible for their condition and their behavior * Most western societies are typically viewed as individual-centric * The degree to which external forces are viewed as responsible for their condition and their behavior * In many cultures, what you do and what happens to you may not originate with you but with other forces. These forces could be attributed to one or more gods, to broader natural forces, to specific spirits, or to sorcery ad witchcraft. The moral source, so to speak, may in part be related to individuals but indirectly. * The kinds of social divisions that exist in a particular society and what those social divisions are held to mean – social class/social stratification, gender, race/ethnicity, religion and other divisions. * Refers to a moral source that is society itself the way in which society creates conditions that make some peole more vulnerable to disease than others or that forces some people into choices (with health consequences) that others do not have to make. * Physical Symbolism of the Disease * If the appearance of the disease looks like the embodiment of a culturally defined malevolence of some kind, people may react to it regardless of whether or not the victim is initially held to be at fault. Alternatively, the appearance of the disease may be seem like evidence that the person must be at fault or is some way selected for punshement, triggereing a kind of after-the-fact blame. * All of these can lead to the stigmatization of people with a particular illness or disease. * Stigma: the discrediting, social rejection or staining of types of people who are viewed as blameworthy in one way or another. It is the social construction of spoiled identity for classes of people viewed as undesirable by some social standard. The exclusion and abuse caused by stigma may even be sanctioned by law. * Illness Behavior * Two kinds of sick roles:   * A set of roles for people who are ill * A set of roles for the other people who interact with the sick person, whether as a healer or family member or even a classmate. * Illness behavior is produced or socially constructed within the framework of a culture. It involves an entire production, in which many players act out their roles and in doing so, work together to produce a result that comes out as the way of a particular illness takes form, and the consequences of that, in a given society. An important result of this and other culturally shaped interactions is to reproduce the culture.