How should we define a patient’s outcome? Should we determine whether a patient’s outcome is positive or negative through the fact that the or she live or die from the treatment?
For the last 40 years, Western medicine has established its bioethics through the four principles: autonomy, non-malfeasance, beneficence, and justices. In other words, a medical provider has to respect a patient’s decision, while also making sure he or she receives the most benefits and the least harms from the medical treatment. While Western medicine has developed with four sets of principles for treating a patient’s disease, Western medicine is systemically flawed by not recognizing a patient as a person manifest with a cultural identity. The current system allows
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To begin with, Western Medicine’s inattention to cultural attention takes away one of the basic sense of healing, communication through the clinical encounter. According to Kirmayer, “ A clinical encounter must recognize relevant cultural differences, negotiate common ground in terms of problem definition and potential solutions, accommodate the differences that are associated with good clinical outcomes, and manage irresolvable differences. It has become a tendency for western medical providers to view patient’s outcome as positive when the patient lives and negative when the patient die or continues to suffer after treatment. In order to get a patient’s outcome, western medical providers require patients to sign an informed consent of treatment. This act of authority or provider’s dominance,without an clinical
In addition, relying on a doctor who does not share the same beliefs as one does can become fearful. Trusting the doctor for full treatment is necessary but when from a different cultural background it can prevent them on trusting them. According to a research article, Cross- Cultural Medicine a Decade Later, clearly states “when the basic belief structure of biomedicine and another set of health beliefs differs radically, problems and frustrations almost inevitably arise” (Barker, 1992, p.249). The central purpose of the research was to show whether or not health beliefs between patient and doctor differs will they find it difficult to interpret the symptoms and treatment variations to accommodate their beliefs. However, the doctor having faith in one’s health beliefs can sometimes be beneficial for the patients because they’ll be fully understood and not misjudged as being crazy. As stated by the author, for the article Chinese Health Beliefs of Older Chinese in Canada, “the findings support the previous prescriptive knowledge about Chinese health beliefs and illustrate the intergroup socio-cultural diversity that health practitioners should acknowledge in their practice” (Lai, 2009, 38). Like the Chinese, Hmong’s too first go to their shaman for traditional treatment rather than going to the doctor; to them an illness and their healing is more of a spiritual thing that
In his article “Whose Body Is It, Anyway?”—appearing in the New Yorker in October 1994—Dr. Atul Gawande highlights the complexities of the doctor-patient relationship vis-à-vis patient autonomy and decision-making. Dr. Gawande explains that a respect for patient autonomy (i.e., allowing patients to choose between courses of treatment, therefore directly influencing their health outcome) is the “new normal” for medical practitioners. However, Gawande also contends that there are times when patients are better served by a voluntary relinquishment of that autonomy.
One of the conflicts that arise in health-care from a conflict perspective is the focus of the provider and is the provider functioning as a scientist or a care giver. Are there objective versus subjective concerns for the patient and is the health care provider treating the disease or is the provider treating the person? The conflict that arises between health-care provider and patient is vastly influenced by the patient’s cultural and social beliefs.
Many years ago, an epileptic Hmong girl named Lia Lee entered a permanent vegetative state due to cross-cultural misunderstanding between her parents and her doctors. An author named Anne Fadiman documented this case and tried to untangle what exactly went wrong with the situation. Two key players in her narrative were Neil Ernst and Peggy Philp, the main doctors on Lia’s case. As Fadiman describes, “Neil and Peggy liked the Hmong, too, but they did not love them… [W]henever a patient crossed the compliance line, thus sabotaging their ability to be optimally effective doctors, cultural diversity ceased being a delicious spice and became a disagreeable obstacle.” (Fadiman 265) At first glance, this statement seems to implicate Neil and Peggy as morally blameworthy for a failure to be culturally sensitive enough. However, upon further inspection of the rest of the book, it becomes clear that Neil and Peggy’s failure to be more culturally sensitive to their Hmong patients was caused by structural issues in the American biomedical system. To prove this point, this paper will first present a background to Lia’s case, then discuss possibilities for assigning blame to Neil and Peggy, then show evidence for the structural issues in American biomedicine, before finally concluding.
Asian cultures have a very strong family bond and this is very important to them and often surpasses that of an individual. The older family members are rarely questioned and therefore they are often the decision makers and will decide for themselves after being made to go to a hospital that they do not want treatment and all health care providers must respect this decision and be culturally competent in handling the situation. One must not make a patient or family feel bad due to their cultural decisions. We must look at our own beliefs as nurses in order to know what our beliefs are in order to understand those of our patients.
From the dawn of time healing has been influenced by many different issues, such as religion, politics of the time, different philosophies, and vested interest such as money. There had been conflicts between Eastern and Western medicine for a long time. Eastern medicine is viewed by many people in the West as having no validity and makes little sense to those who view the body in parts and pieces. Eastern medicine has long viewed the body as mind, body and spirit as one entity. To understand the ideas of each Eastern and Western medicine its history has to be taken into consideration
Through her research, Leininger established an outline to further explain the importance of culturally competent care and the challenges presented throughout societies and healthcare institutions. The most obvious need for cultural sensitivity is the ongoing immigration throughout the world. As more people from different parts of the world enter into one area, different cultures will be present. The people that migrate to a new region or country will have the expectation that respect will be shown for their beliefs, particularly in the healthcare setting. This includes the use of technological advances in medicine. Some cultures may not understand or trust the delivery of care that is based on new technology (Andrews & Boyle, 2016).
Cultural diversity in the medical field is, at times, greatly hindered because of religious beliefs, language barriers, and the hierarchies of diverse cultures and these have the propensity to affect the continuity of care for the patients. “Every person has different aspects that constitute their identities, according to how they see themselves….This means that seeing an individual in terms of
Health care providers must keep the basic concepts of treating all of their patients with respect, compassion, and honesty no matter what the culture they may have. If the caregiver has a enhanced understanding of the persons cultural beliefs
What cultural considerations must you think about? (Did the group describe cultural considerations relevant to treating the particular patient?) (3 points)
America is a melting pot of different cultures, and with the cultural diversity there comes differences in healthcare traditions and decisions (Racher & Annis, 2007). Whether it’s a religious approach to healthcare or a cultural tradition, everyone has a different approach to his or her health. The purpose of this paper is to discuss the author’s heritage and healthcare traditions, differences in other cultures and their healthcare traditions and the effect that their heritage can have on healthcare, and the
In any case, providing competent care to a patient of a different culture must first start with an understanding of the culture itself (Potter & Perry, 2011). Culture is
The complex structure and foreign nature of Tibetan medicine makes it difficult to relate its practices to Western medicine, making it difficult to determine the clinical efficacy of Eastern medical practice. Several clinical analysis studies have recently been performed in order to determine the efficacy of the “holistic” practices of Eastern cultures. Whether the studies show Eastern or Western practices to be more effective, I believe that the most effective treatment should be a combination of both practices.
There are many cultures out in the world today that practice beliefs different than those in the United States. America is based off Western Culture and traditional medicine practices which focus on preventative and curative medicine. Most cultures around the world practice folk medicine, which focus more on the person as a whole with remedies and ceremonies rather than medicine and treatment. Even though each one believes in a different practice, all medical professionals should have the knowledge and awareness of each culture’s health beliefs to properly treat their patients in a respectful and kind
There are four commonly accepted principles of bioethics. The first is the principle of respect for autonomy. Respect for autonomy is a respect for the client to make informed and intentional decisions, provided that the client is judged to be capable of doing so. This principle is the base for the practice of informed consent as well as the right to accept or refuse treatment. The client is to be able to make a rational, informed decision, without any external factors influencing any decisions. This principle may cause what the health care professional perceives to be harm, but to the client, like a muslim client refusing to have a xenotransplantation from a pig, accepting the treatment would cause him to suffer