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Routine ophthalmic nursing tasks are often seen as unnecessary, degrading the skill of the ophthalmic nurse in assessing, planning and implementing the care of the patient. Many ophthalmic departments have discontinued such tasks, but the reasoning and the consequences do not appear to have been documented.
Wound healing is both a science and an art, and modern advances in wound management are ensuring that advanced clinicians use both clinical knowledge and experience when deciding on wound dressings and therapies. When there is a lack of evidence, then selection of dressings or therapies becomes extremely difficult and inappropriate treatment can occur. This is generally the situation with sinus wounds. There is very little evidence available to help decide on suitable dressings for these intractable wounds. The use of high frequency ultrasound (HFU) can help to guide practice on whether or not to pack sinus wounds. This article will explore the potential of ultrasound use by describing a case study of a patient with a sinus wound where HFU was used to examine the sinus and inform the practitioners on the appropriate choice of wound dressing.
Mikvah is a practice in Judaism consisting of ritual bathing that occurs at the end of the menstrual period. This study compared 161 married Jewish women, 82 mikvah users, and 79 non-users in order to learn how this ritual affects attitudes towards menstruation and the perception of menstrual and premenstrual distress. Women participating in mikvah, a ritual that defines them as "unclean," were expected to have more negative conceptions of menstrual cycle symptomatology and more positive menstrual attitudes than women in the same culture not participating in this ritual. These hypotheses were not supported by the findings. What was found was a similarity between the two groups in attitudes towards menstruation, frequency and type of symptoms surrounding the menstrual period, and the degree to which any of these symptoms were experienced.
This article explores the gender non-conformity role of berdache, which ethnographers have often assumed has died out among contemporary American Indians. Ethnohistorical sources indicate intense suppression of berdaches by missionaries and government officials. The authors fieldwork in 1982 on Lakota reservations in South Dakota reveals that individuals recognized as berdaches continue to hold a social and ceremonial role. A gender-mixing status seldom talked about with outsiders (including heterosexual ethnographers) was observed. This role involves more emphasis on sexual contact with men that has been noted in recent anthropological writings.
For several reasons it is difficult to find examples of pederastic practices in historical and ethnological sources. Besides the social taboo, these practices have always been mixed up with other forms of sexual contact. However, existing material shows pederastic practices in primitive societies as initiation rituals for male youth. Several examples of institutionalized pederasty, especially from the area of Papua-New Guinea and Melanesia are described. These practices, with a clear societal function, are part of a distinct outlook on life and only superficially resemble the man-boy relationships we can observe today. In other parts of the world, pederastic practices were forms of prostitution. Taking place in a religious context, it was also a different form of prostitution than the one we commonly know. Both forms of man-boy involvement attempt to attain assimilation through physical contact. In these practices sexuality serves purposes other than sexual satisfaction and procreation.
Inscriptions carved in a rock on the Greek island of Thera and dating from the 6th or 7th century BC have homosexual contents. Originally considered a testimony to ritual sacred acts, they were described by Marrou (1956) and Dover (1978) as vulgar pornographic graffiti. Arguments against this view and in favor of the formal ritual interpretation are proposed. A final explanation is suggested, conforming to local customs and the general conceptions of ancient Greek boy-love.
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This study was undertaken to examine the ways in which ritual helps affirm lesbian identity. The study explored two types of rituals commonly used among lesbians: commitment ceremonies and baby naming or child dedication ceremonies. Six in-depth interviews were conducted with lesbians who had participated in rituals which they perceived as affirming to their identities. The major findings showed that the respondents were in significant agreement that their rituals helped solidify lesbian identity through the confrontation of internalized and external homophobia. Subjects reported that this process subsequently fortified them in their daily battles against oppression. Of further significance, the respondents all specified that in several ways, their ritual helped provide balance and establish equilibrium between the many disparate experiences that result from living in a homophobic society. Implications will specify ways that therapists can use ritual as a tool in helping lesbian clients solidify and affirm their identities.
This study describes the nature of 24/7 SM slavery as practiced within the SM (sadomasochistic) community. These SM participants, who attempt to live full-time in owner-slave roles, represent a small proportion of those with SM interests. SM slaves have not been studied systematically to determine if and how they differ from other SM practitioners. An online questionnaire was used to obtain responses from individuals who self-identified as slaves. A total of 146 respondents participated, 53% female and 47% male, ranging in age from 18 to 72. We explored the depth of their relationships, how well they approximated "slavery," and how their relationships were structured to maintain distinct roles. Data showed that in long-term SM slave relationships, a power differential exists which extends beyond time-limited SM or sexual interactions. Owners and slaves often use common, daily life experiences or situations, such as the completion of household chores, money management, and morning or evening routines, to distinguish and maintain their respective roles. In addition, contrary to the perception of total submission, results revealed that slaves exercise free will when it is in their best interests to do so. These relationships were long-lasting and satisfying to the respondents.
Population studies within all communities have confirmed the rise of what has been referred to as a revolution in longevity. With the first wave of the baby boom generation about to join the existing over sixty-five generations, new life stages and experiences are being created in ways that will challenge religious communities. An important aspect of this revolution will be the opportunity to create new religious rituals that will respond to and reflect these new life stages and experiences. This growing multi-generational cohort will increasingly seek that their religious communities respond to their changing life experiences in ways that infuse their lives with meaning.
An important part of blunt (marijuana in a cigar shell) smoking is the ritual of the preparation process and the selection of tobacco product for the blunt. This article explores reasons for selection from the different tobacco products available in the legal commercial market. Based upon three years of ethnographic research with 92 focal subjects, the analysis focuses upon the practical, subcultural, and symbolic reasons that blunt smokers give for choosing tobacco products (cigars for blunts-CFBs) employed in the blunt preparation process. The blunt ritual also functions within the marijuana subculture to differentiate blunt smokers from joints/pipes smokers. This analysis explores the reasons users give for selecting among the most popular inexpensive cigar brands (Dutch Masters, Phillies Blunts, and Backwoods) all owned and marketed by a single cigar conglomerate. Blunt chasing--the smoking of a cigarillo or cigar following a blunt--is an emergent phenomenon that further expands the market for tobacco products among blunt smokers. Recently, many different flavors have been added to these tobacco products in order to attract young and minority blunt consumers.
The aim of the present study was to examine the relationship between extrinsic religiosity and unhealthy guilt by testing two specific hypotheses. Using multidimensional measures of religious orientation and guilt, among 344 (169 male and 175 female) adults, and consistent with predictions; extrinsic-personal religiosity was found to be related to trait and state guilt, and extrinsic-social religiosity was found to be related to moral standards guilt. The present findings suggest evidence for a present conceptualization of the relationship between extrinsic religiosity and unhealthy guilt as the result of internal and external conflicts. The findings suggest that, when looking at maladaptive guilt among religious clients in clinical, therapeutic or counselling settings, it may be crucial to distinguish between dimensions of extrinsic religiosity and unhealthy guilt.
In the Jewish religion, a bar or bat mitzvah ceremony is the rite of passage from childhood towards adulthood. Twenty-one youngsters who attended two special education schools in Israel participated in group bar/bat mitzvah ceremonies. Parents were interviewed both before the learning process and after the ceremony. Findings showed that the bar/bat mitzvah experience was a positive multidimensional one. Dimensions identified were bar/bat mitzvah as a transition, a normative, and a religious experience; an event leading to a sense of connectedness; an opportunity for the enhancement of self-image; and a peak life experience.
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Explore the source record for details and available documents.
Explore the source record for details and available documents.
Explore the source record for details and available documents.
Explore the source record for details and available documents.