Why Is Faith Important For Human Doctor Learn From A Hmong Txiv Neeb ( Shaman )?

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

Nao Kao and Foua had been conflicted with abiding with the Hmong ways to not seek physician help. Certain parts of Hmong culture, such as taboos against procedures, beliefs of disease origins, and power structures within the family and Hmong clan often conflict with western culture of medicine. But when the Lee’s had not taken one of their children to the hospital, his soul was lost, and he died. Considering this incident and their lack of knowledge of Lia’s condition, the Lee’s had to involuntarily comply to western culture and take Lia to the doctors, as their last line of defense. It is important to note here that as a provider, I must be aware of my own assumptions of care. The doctors’ goal of treatment was to use medication and procedures to find out what caused her seizures and treat it with various medications. Lia’s parents considered her disease a blessing as a chance to become a shaman and a curse that caused great stress over the family. This often resulted in misunderstandings between the physicians and the Lee family as the Lee’s perceptions of Lia’s illness were not in line with the doctors.

9. Were you surprised at the quality of care and the love and affection given to Lia by her foster parents? How did Lia 's foster parents feel about Lia 's biological parents? Was foster care ultimately to Lia 's benefit or detriment?

Lia is born of a loving Hmong family, and just three months into her life, begins to reveal epileptic symptoms. According to the Hmong community, the condition is curable, and the presence of spirits in such a patient’s soul is considered a blessing. However, American doctors in a community medical center fail to understand and appreciate Lia’s parents’ approach to the child’s disease, and are only interested in saving this child’s life. As the conflict develops, it becomes apparent that the child will not be healed; but this is not without the doctors realizing the importance of compromise. In this book, Anne Fadiman claims, “I have come to believe that her [Lia’s] life

Alvord observed the power of belief could have positive or negative influence in her Navajo patients. One of her patient, Carolyn, had a breast cancer that she believed that was caused of her bad deed. Carolyn was hesitant to have a surgery to remove her cancerous tumor. However, having a medicine man performed a Night Chant ceremony made her feel calmer, as if her body’s harmony was restored, and prepared her mentally for her lumpectomy. Many of her patients dealt with cancer in different ways but a sing performed by a hataalii gave a dimension to their cure that helped those patients cope better with their conditions. Dr. Alvord discovered that patients undergoing chemotherapy reacted well to the presence of a traditional healer at bedside. Thus, help with the healing process (Alvord, 1999, pp. 94-102). She also explained that the feelings of both the patient and the surgeon could affect recovery time, postsurgical complications, and even whether the patient lived or died. Evelyn, was one of Dr. Alvard patient to suffered a stroke complication that might be cause by lack of harmony during her surgery. Dr. Alvord thought that the combination of her anger, the nurse’s inattentive and defensive posture, and Evelyn’s fear had influence the complication to happen. Later, she attempted to create harmonious relationships within my personal life and within the staff at the hospital (Alvord, 1999, pp.

The United States has always been the symbol of freedom of religion and health care today has needed to increase its knowledge in incorporating the many different religions/spiritual beliefs in order to provide a more holistic approach to care. As health care providers we should not look in validating our own practice in regards to religion or spirituality but to comprehend and learn to see the patterns of similarities and differences in order to provide holistic care to our patients. As religious and spiritual beliefs are never permanent and are constantly changing and/or influenced by government, thinkers, historical events, technology and the shifting values of cultures the study of religions/spirituality should be continuous for all health care providers. The Native American, Buddhism, and Sikhism have some similar traits and values imbedded in their practiced religions that resemble the Christian Faith and medical providers needs to be aware and able to accommodate them in order to provide holistic care.

It is not always easy to decide about the care of a patient, because the patient’s cultural beliefs do not always coincide with the beliefs of the nurse. Ephesians 4:2 in “Be completely humble and gentle; be patient, bearing with one another in love” (English Standard Version). God has loved us unconditionally from the beginning of time, and has always been patient with us. It is time that humans show the love that God has for us onto others and respect one another no matter the differences. This paper will discuss the importance of respecting another person’s culture, what stigma is and whether if Lia’s family viewed her that way, brief history of the Hmong, the preventions that could have taken place, and how to incorporate

This became a key cultural barrier. “A txiv neeb might spend as much as eight hours in a sick person’s home; doctors forced their patients, no matter how weak they were, to come to the hospital, and then might spend only twenty minutes at their bedside” (Fadiman, 1998, p.33). Hmong saw the txiv neeb as more personable and not invading of privacy. Txiv neeb also gave diagnosis immediately giving the patient treatments that also included their soul. The soul is one of the most important aspects in the Hmong culture. For American doctors, such as Neil and Peggy to not consider the soul is completely foolish and horrifying. When Neil and Peggy did not include the soul in the treatment for Lia Lee, Foua and Nao Kao still performed sacrifices and did traditional treatment. This became a cultural barrier that affected Lia’s

1. The client system, in this case the Lee family, defines Lia’s seizures as both a spiritual and physical ailment. According to Fadiman (1997), “…the noise of the door had been so profoundly frightening that her soul had fled her body and become lost. They recognized the resulting symptoms as qaug dab peg, which means ‘the spirit catches you and you fall down’”(p.20). To the Lee family, Lia’s condition was as revered as it was frightening. While a person with qaug dab peg was traditionally held in high esteem in the Hmong culture, it was also terrifying enough that the Lee’s rushed Lia to the emergency room more than once in the first few months

The Lees, a Hmong family, came to the United States in the 1970s as refugees from Laos, and lived in Merced, California. Unlike most immigrants, the Hmong population was less amenable to assimilation. The traditional health beliefs and practices of the Hmong population were disputed by the practices of Western medicine. This became very event when the Lees took their three-month-old daughter, Lia Lee, to the emergency room in Merced. Lia was diagnosed with epilepsy a disease that had two different meaning among the Hmong population and Western medicine.

The Spirit Catches You and You Fall Down by Anne Fadiman is about the cross-cultural ethics in medicine. The book is about a small Hmong child named Lia Lee, who had epilepsy. Epilepsy is called, quag dab peg1 in the Hmong culture that translates to the spirit catches you and you fall down. In the Hmong culture this illness is sign of distinction and divinity, because most Hmong epileptics become shaman, or as the Hmong call them, txiv neeb2. These shamans are special people imbued with healing spirits, and are held to those having high morale character, so to Lia's parents, Foua Yang and Nao Kao Lee, the disease was both a gift and a curse. The main question in this case was could Lia have survived if her parent's and the doctors overcame

In ‘The Spirit Catches You And You Fall Down’, Lia, a Hmong baby girl, is born to a Hmong family living in California as refugees away from their war torn land in Laos. In Laos the Lee’s where farmers and lived in the country according to their Hmong traditions and beliefs. In California they barely understood the language, much less Western culture or medicinal practices. In Hmong tradition, illness was seen as a spiritual problem rather than a physical problem and a Shaman that practiced spiritual ceremonies and used natural remedies was sought to prevent or cure certain illnesses and/or diseases; so when Lia suffered her first seizure at the age of 3 months and was taken to Mercer

We can see that there was a misunderstanding between the Lee’s and the doctor. Both parties explained the view on Lia’s case but from a biased perspective within their own culture. Lia's doctors strongly opinionated to treat her disease with medication, however her parents felt that being given medication would restrict with the spiritual healing given by a Hmong shaman.

"Native American medicine is based on widely held beliefs about healthy living, the repercussions of disease-producing behavior, and the spiritual principles that restore balance." -Ken "Bear Hawk" Cohen (Chrisman 1).

This case in particular is a clash between two cultures; the modern medicine culture of Linda Gorman and the traditional cure lu Mien culture of Mrs. Saeto. Before casting judgment on who is right and who is wrong with regards to Marie, it is important to decode these two particular cultures so we can distinguish the differences between the American culture and the lu Mien culture; considering upon reading about the burns, most if not all Americans would agree that this curing practice is barbaric and abusive. Every culture comes with stories, symbols and world views; and often times they are in disagreement. For instance, at the heart of the lu Mien culture is the theory of animism, “the view that the world is inhabited by spirits that