Embm History

Something like the Black Death, which was a mystery to physicians of the time, is a perfect example of this. Although the original Black Death first appeared in the 1300s, there were many times in Europe's history where the horrible disease reappeared and claimed even more lives (Lace, 1995). The Elizabethan era was no exception. By this time in history, many doctors knew that the disease was very contagious and that dead bodies should be avoided. However, they were not actually aware of how the disease spread. They only knew that precautionary measures often helped slow the spread of the disease (Lace, 1995). However, Because medical doctors had very little answers, many people turned to folk wisdom. This would often do more harm than good, as many of these practices would lead people to be in contact with infectious substances. One common belief was that no one could be contaminated at religious ceremonies. Because of this, many people would attend funerals and crowd around the dead body of someone who had died from the Plague (Lace, 1995). It is reasonable to assume that some people would caress or even kiss a dead loved one who had died of this horrible disease, and therefore contaminate themselves because of a misguided belief in

Hays’s The Burdens of Disease first chapter “Western Inheritance” discusses how different religions reacted to diseases and sickness. Hays discusses four main religions: the Aclepsian, Hippocratic, Galen, and Christianity. The Cult of Aclepios had the most notable healing traditions of the early Greeks according to Hays. According to Hays those who were sick would go to Aclepios’s temple and have ritual sacrifices, ritual bathing’s, and an “incubation sleep” (pg.9). This slumber would allow them to receive messages on what to do or automatic healing from the god himself.

While religion can be used to rationalize superstitions that are counterproductive to good health outcomes, religious organizations provided the primary source of healthcare for people throughout much of history. In Europe medical care was closely tied to Christianity. During the fourth century, St. Basil opened a hospital for lepers that was emulated throughout the middle ages by monasteries throughout the continent (Jonson, 1999, p. 15). The idea of medical equity was presented in part through this lens: in a passage from Christian texts inspired by the Hippocratic treatises, it was written, “The physician should not heal for the sake of gain, nor give more consideration to the rich than to the poor, or to the noble than the ignoble” (Jonson, p. 18). Within the Indian tradition, analogues to the Hippocratic treatises arose in the form of the Samhitas, which were written by physicians with Hindu perspectives. One passage reads “Day and night, you shall strive for the relief of the patient with all your heart and soul. You shall not desert or injure your patient even for the sake of life or living” (Jonson, p. 30). Buddhist monasteries served purposes similar to those of Christian monasteries in the West. In contrast to taboos imposed on Hindu physicians, Buddhist monks were not as limited in their care by a system of caste discrimination (Jonson, p. 31). Sometimes, however, the religious roots of medicine brought the risk of moralizing’s impact upon patient care; Cotton Mather, an American preacher, wrote of patients stricken with the sexually contracted syphilis “As for any remedies under this foul disease,-You are so foul to me, I’ll do nothing for you” (p.

If so, there is no evidence of it in the professional literature... It never occurred to the authors that some of those patients might really be possessed” (Betty, 27). Betty raises important questions and insights within the medical sphere regarding the treatment of possession that deserve more attention. Instead of wondering if possessions are real or not, or whether spirits or gods even exist, perhaps we should shift to focusing on what such rituals do for people in the end. If these rituals are able to heal people dealing with a mental illness, daily effects of oppression, or the torments of gods and spirits and familial ghosts, then what does it matter if we think they are real or not? If gods, spirits, familial ghosts, and the devil are real to these people, then such entities are real, and it does little good to think less of these people or tell them they can only be treated with science and medicine. Research has shown in both the Catholic and Harijan spheres that exorcisms and possession rituals often work, and if these groups of people are able to heal, then people should respect those practices and remain open to the possibilities that they can

Chartism was the first mass working class labour movement in the world. Beginning in 1838, Chartists called for political reform in the United Kingdom. The nature of their proposed reforms were laid out in the six point People’s Charter of 1838, and it is from this, that Chartism took its name. The Chartist movement is seen by historians as a continuation of the fight against corruption in British politics, and as a new phase in demands for democracy in the world’s first industrialised society. The sheer extent of support which

There are patterns throughout history that relate to health and religion. Conversations about death or healing due to disease revolves around religion. It is widely used as a coping mechanism for those impacted by death and disease. From worshiping a god or goddess that controls disease to conducting healing ceremonies, to even just praying to be cured of the disease, religious practices are evident when a disease is involved. Analyzing Giovanni Boccaccio’s The Decameron gives us an idea of how life was at the time of the plague along with how religion influenced people's lives at the time of disease.

During my days in the medicine department at Pontificia Universidad Catolica Madre Y Maestra in the Dominican Republic, I often thought about the science that supports patient care decisions. I was questioning myself about if I wanted to be just a clinician and utilize established treatments or if I wanted to be a part of the group that collects evidence to establish new treatments.

in 1900 which was based in Dallas, Texas. University of Dallas Medical Department open sits

Evidence-based practiced (EBP) as you mentioned is vital to improving health care and patient outcomes. While the utilization of EBP is important, establishing means for research and developing evidence to be implemented in practice is an integral part to promoting EBP. Integration of EBP is made possible through contracts in the US and Canada established by the Evidence-based Practice center (EPC) programs. These current 13 programs are supported by the Agency for Healthcare Research and Quality (AHRQ) (AHRQ, 2013). EBP is then established through research of current scientific literature regarding developing coverage decisions, quality measures, and clinical practice guidelines (AHRQ, 2013). Encouraging improved patient outcomes

What if I were to tell you that most, if not all, the popular medical knowledge you adhere to in your daily life are either false or greatly exaggerated? What if I were to tell you that you would be better off ignoring most popular researching findings? This is exactly what Dr. John Ioannidis proposes in David H. Freedman article “Lies, Damned Lies, and Medical Science”.

Evidence based research offers many advantages to traditional experiential practice. With more developed countries researching medical issues and large businesses funding research projects that would have otherwise been impossible, there are many treatments and cures that doctors might not be otherwise aware of (Eddy, 2005). Additionally, evidence based research provides the physician or nurse a means of educating the patient on their condition and treatment by providing them with applicable studies and information. This is often the

“Seven Thousand years ago, people thought that when someone had a psychological problem it was caused by evil spirits. Ancient healers would chip a hole into the person’s skull through a procedure called trephining with crude instruments to allow those spirits to escape from the person’s body.” (Feldman, 2015)

Another terrible way ancient people used to try and cure diseases was called trepanation. This was the procedure where holes were created in the skull to try and be rid of the disease. Some people

Individuals who were ill were considered cursed by evil spirits. Evil gods that entered the human body caused suffering and death and needed to be

Rousseau repeatedly refers the development in clinical and evidence based medicines and links it with evidence based management . Whereas, in the same article she says that clinical practices differs from management practices and both are imposed by different stakeholders with different entry requirement. Learmonth and Harding (2006) also put forward in their article that “Evidence based health care” guided approach to Evidence based management is somewhat imprudent. Raine (1998) has also characterized evidence-based practices as the current ‘ zeitgeist in health care ’ , not in management practices. Rousseau supports ‘transfer of research findings’ on the basis of ‘unique paradox’ only . She says in her article that unlike policing and education management is mainly private sector activity while Learmonth and Harding by citing number of literatures say that “In parallel with this development, evidence-based approaches are increasingly being commended for policy and management