A Common Practice

We often hear that nursing is an art and a science, and I firmly believe that. The way a nurse blends those aspects of care defines the nurse. As nurses, our roles in our patients’ lives vary depending on their needs. We are teachers as well as technical experts, and our ultimate goal is to ensure our patients and families are ready to take over when the

Following Okonkwo’s seven year exile, the village Okonkwo once knew has changed due to the influence of Christianity and the influence of the British missionaries and officers. Okonkwo’s initial reaction is to arm the clan against the Colonisers and drive the British people out of Igbo.

-After Nwoye is lured into the Christian religion and abandons his culture and family, Okonkwo is ashamed and states, "you have all see the great abomination of your brother. Now he is no longer my son or your brother. I will only have a son who is a man, who will hold his head up among my people" (172). Nwoye's father disowns him only because he chooses a path untraditional to his culture. The serious, frustrated, and unhappy mood that is created in Okonkwo's statement gives the reader an idea of how much the Ibo culture values tradition, choice, and family.

In document 4, Ndansi Kumalo, an African veteran of the Ndebele Rebellion, discussed his tribe’s surrender to the “White people”. He also described the horrifying and humiliating lives they struggled with “like slaves” because of their surrender. This poor treatment led to uprisings and rebellions. Although African reactions to Europe’s Scramble for Africa were all similar, the reactions had varied results. Some rebellions failed poorly, but others succeeded.

As European violence increased, the Africans began to seek ways to take action against them. Yaa Asantewi, Ashanti queen mother, gave a speech to chiefs stating that if the men did not begin to take action against the European violence soon, the women would begin the fight the White Man themselves. This is quite significant because women were considered second class citizens, weak people who did nothing but the simple tasks in life. The Herero people also were compelled to take up arms against the Germans invading South-West Africa. In a letter he wrote “Let us die fighting rather than die as a result of maltreatment, imprisonment, or some other calamity. Tell all the chiefs down there to rise and do battle”(Doc 7). Finally, artwork can be analyzed from the uprisings against Europeans such as the Italians. Document 5

Referring to the purification aspect, Equiano mentioned the idea of decency in the African tradition. Therefore, “the constant washings and purification were the order of the day.” However, regardless of their constant practices of being extremely clean and pure, Africans and African-Americans have always been portrayed as the dirty and the infected race. Such an action is seen as a concept produced by dominating powers in order to accelerate the “Cultural Genocide” and identity diminishing. Equally effective, by spreading around and emphasizing the aspect of Yoruba traditions as not being considered a positive impact “cult”, the ATRs are viewed as suspicious practices that require certain bloody sacrifices and extreme rituals. Most of the

During the time period 1850-1914, even though Britain imperializing, Kenya was, in turn, very beneficial for the inhabitants of Kenya. However, the direct rule of Britain put Kenya through a massive transition from being independent to being colonial dominant, in which the natives of Kenya had lesser rights than did before and were treated inhumanely. Before being imperialized, Kenya was already divided into forty-two tribes. The two main kinfolks to be known are the Masai and the Kikuyu. These tribes helped in making the country's diversity, rich culture and heritage. Nonetheless, Kenya didn’t have much global contact; however, they did trade with the Arab merchants but kept it limited because they wanted to preserve their traditional

All nurse practitioners and associate physicians will signify agreement to the Standardized Procedures following the approval process. Signature on the Statement(s) of Approval and Agreement implies the following: approval of all the policies and protocols in this document, the intent to abide by the Standardized Procedures, and the willingness to maintain a collegial and collaborative relationship with all the parties. Nurse practitioners and physicians who join the staff mid-year or who cover the practice must also signify approval of the Standardized Procedures. It is the task of Director of Health Services to see that written agreement by all the above parties is

Respect was earned with strength and meant everything to Okonkwo. The Europeans came and took over the Ibo people's land, resources, and religion, which began to anger Okonkwo, who was not a forgiving man. Forgiveness was forbidden by Okonkwo; there was only consequences.

Millicent Whitemore, a senior at the University of Colorado, Boulder, explores the roles of women in Kenya during the Mau Mau movement after reading an autobiography by Wambui Waiyaki Otiento, a female fighter who documents the struggles she faced fighting the British as a part of the Mau Mau movement. In her essay, Whitemore explores why the contributions of women were so essential to the Mau Mau movement. Millicent argues that Kenyan women were the “backbone” of the Mau Mau movement and, in her opinion, the loss of female roles lead to the ultimate defeat of the Mau Mau people. Whitemore effectively supports her thesis by establishing her credibility, using specific evidence, and refuting several counterarguments.

The fact that these missionaries have started to really make an impact was unprecedented by the Ibo people; their continuous misunderstandings of one another contribute to make this situation frustrating to both the Ibo clansmen and the Christians that view their religion as superior. Okonkwo returns back to his home village of Umuofia after his exile to Mbanta, and he arrives to see missionaries have overtaken the village, created a government, and many Umuofians have joined the church. As Okonkwo and his friend Obierika are talking, Obierika says of the missionaries and their impact, “He says that our customs are bad; and our own brothers who have taken up his religion also say that our customs are bad. How do you think we can fight when our own brothers have turned against us?...He has put a knife on the things that held us together and we have fallen apart” (176). The white men and missionaries have been successful in coming in and gaining power. They believe the customs to be “bad”, showing their disregard of Ibo culture, and how their motives for infiltrating Ibo life is based off of selfish ideas- only to gain more followers to their religion. Furthermore, by actually being successful in drawing Umuofians into their religion, they have turned

“How do you think we can fight when our own brothers have turned against us?” (129) The question haunted Okonkwo for as long as he could remember, he prided his tribe for being strong, but most importantly, strong together. “The church had led many astray. Not only the low-born and the outcast but sometimes a worthy man had joined it.”(128) Seeing his fellow tribesmen turn against each other resulted a weakness Okonkwo didn’t know he had. He was very disappointed to find out that anyone who was loyal was driven away only for power given by what he thought were strange fellows altering their lifestyles. “If we should try to drive out the white men in Umuofia we should find it easy. There are only two of them. But what of our own people who are following their way and have been given power?” (129) The cultural collision against the westerners and his tribe had fill a void in Okonkwo, most especially when his own son had turned against their tribe to join along the white men. For Okonkwo, turning against his tribe was worse than turning against him; and Okonkwo thought being against him was appalling

When someone dies in the village, the death is heard in a ritual fashion to inform the citizens of the community. The same is true when the village deals with a murder, or any other problem with an outside village. When the wife of Umuofia was killed in a market by a foreigner from another village, the community of both villages come together to figure out a resolution. When other problems arise in the Ibo community, like a cow running free, the people of the area rapidly come together to figure out who the cow belongs to so the cow does not cause more trouble. The colonizers strategically won the Ibo by winning their youth. The value of unity would not have continued if the youth was taken first. The traditions of unity would not continue in future generations, so the Europeans strategically and more easily get their way and rid of the Ibo culture. Some adults, like Okonkwo’s relative in his mother land, catch on to this strategy. The elder states “‘I say it because I fear for the younger generation… I fear for you young people because you do not understand how strong is the bond of kinship.’” After the British won over the young people of the clan, the assemblies they had in the village started to dimmer. The man in charge of rallying the clan together said “‘This is a great gathering. No clan can boast of greater numbers or greater valor. But are we all here? I ask you: Are all the

In Umuofia, the village people clearly show their distaste against the missionaries. Foremost, contact between the native people and the Christians, resulted in harsh comments from the natives. For example, they referred to the missionaries as “efulefu” or “worthless, empty men” (Achebe, 143). Also, the priestess of Agbala, Chielo, called those who converted “excrement of the clan” and called the new faith “a mad dog” that came to eat the converts (Achebe 143). In addition, the arrival of the missionaries caused the native Igbo clan to question the new faith. For example, an older man asked about the god, and the white man said the Igbo have “gods of deceit” (Achebe 146). Further into the conversation, the white man referred to the gods as

Jomo Kenyatta’s ethnography, Facing Mt. Kenya was written in the 1930’s about Kikuyu society during 1890-1910, the early years of British colonialism in Kenya. Since the coming of the early colonization the Kikuyu people have tried to develop a religious attitude that would define it’s own culture while adapting forcefully to the European conforms of religion.