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The frequency of culturally derived dental modification practices on the Cape Flats in the Western Cape.
The people living on the Cape Flats (Western Cape) have been practicing dental modification by having their incisors removed for at least 60 years. A survey, by means of a questionnaire, of eight adjoining areas in the Northern Suburbs was done to investigate the current prevalence of this practice. Three groups of study subjects (scholars, working people and retired people) were included to gain a perspective of the community in general. The individual ages ranged between 15 and 83 years old. A total of 2 167 individuals participated in this study of which 41% had modified their teeth. More males (44.8%) than females (37.9%) were involved in this practice. The percentage incidence was overwhelmingly higher in lower income areas. 'Race' and social class are both important factors. Of people who called themselves 'coloured', 74.5% modified their teeth, but 39.8% of 'blacks' and 31.6% of 'whites' within the sample had also practiced tooth removal. The frequency of tooth removal for those who identified themselves as South African was much lower (22.9%). This suggests that dental modification is a phenomenon of ethnicity and community and those who perceive themselves to be part of a broader national fabric are less likely to practice it.
Complications of circumcision in Israel: a one year multicenter survey.
BACKGROUND: In Israel, virtually all children undergo circumcision in the neonatal period. Traditionally, it is commonly performed by a "Mohel" (ritual circumciser) but lately there is an increasing tendency among the educated secular population to prefer a medical procedure performed by a physician and with local anesthetic injection. OBJECTIVES: To evaluate the outcome of this procedure and to compare the complication rate following circumcisions performed by ritual circumcisers and by physicians. METHODS: In 2001, of the 19,478 males born in four major medical centers in Israel 66 had circumcision-related complications. All the children were circumcised in non-medical settings within the community. The patients were medically evaluated either urgently due to immediate complications or electively in outpatient clinics later on. Upon the initial assessment a detailed questionnaire was filled to obtain data regarding the procedure, the performer, and the subsequent complications. RESULTS: All the circumcisions were performed during the early neonatal period, usually on day 8 of life (according to Jewish law). in 55 cases (83%) it was part of a ritual ceremony conducted by a ritual circumciser (Mohel), while in 11 babies (17%) physicians were involved. Acute bleeding after circumcision was encountered in 16 cases (24%), which required suturing in 8. In addition, we found two cases of wound infection and one case of partial amputation of glans penis in which the circumcision was performed by a ritual circumciser. Among the late complications, the most common was excess of skin in 38 cases (57%); 5 children (7.5%) had penile torsion and 4 children (6%) had shortages of skin, phimosis and inclusion cyst. The overall estimated complication rate of circumcision was 0.34%. CONCLUSIONS: Complications of circumcision are rare in Israel and in most cases are mild and correctable. There appears to be no significant difference in the type of complications between medical and ritual circumcisions.
Grief revisited.
The article serves to examine the cultural influences on attitudes towards the deceased and bereaved, as well as on the practice of mourning, and to revisit normal and pathological variants of grief. Grief is a subjective state of psychological and physiological reaction to the loss of a loved one. Reaction to the loss is experienced internally in a uniform manner across cultures. However, mourning, the voluntary social expression of the loss, varies from culture to culture. Rituals provide a standardised mode of behaviour, which helps to relieve the sense of uncertainty or loss. There were reports of ghost sightings involving foreign tourists in the 6 worst-hit southern provinces in Thailand following the tsunami tragedy. This phenomenon of "mass hallucinations" is understandable from the cultural perspective. New models of grief have been developed to account for the individuality and diversity of grief and to encompass the social, behavioural and spiritual dimensions of loss as well as those of the psychological and physical. Clinically, the duration of grief reactions varies widely, depending on the nature of the loss and the connection to the deceased. In the case of the tsunami tragedy, with relatives missing, homes swept away and familiar neighbourhoods turned into wastelands, many victims are likely to have complicated grief. Traumatic grief, which includes a prominent component of separation distress characterised by yearning and searching and frequent "bittersweet" recollections of the deceased, has been associated with long-term dysfunction. Grief work utilising the traumatic grief treatment protocol appears to be a promising intervention.
Putting an end to women's global slaughter: bleeding to death.
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A lesson in caring for Native-American patients.
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The 2005 Anatomy Ceremony: a Service of Gratitude.
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[Satanic ritualistic murders and child abuse--evidence-basing versus ideology].
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Lethal envenomation: medicolegal aspects of snakebites and religious snake handlers in Kentucky: a report of three cases with comment on medical, legal, and public policy ramifications.
Ritualistic serpent qua snake handling, which rests upon inveterate religious conviction arising out of literal interpretation of selected passages of the New Testament, is a rare ceremony practiced by a distinct minority of Christians predominantly in rural Appalachian regions of the United States commonly referred to as the Bible belt. The fervent, frenzied pursuit by anointed "sign-followers" of intimate contact with a variety of poisonous snakes, however, puts the handler together with sect members or bystanders at risk for lethal envenomation, particularly when prompt medical attention is held by the congregation of faith to contravene God's will. The authors report three separate cases of death due to envenomation by snakebite during a church service and the handler's faith-based refusal to seek treatment. Postmortem examination of each yielded similar physical findings attributable to various toxic sequelae of the complex venoms. A review of the injurious constituents of these chemical toxins also includes a discussion of complex pathophysiological mechanisms causing death. In addition, the authors review the history of representative legislative and judicial responses to the sensationally mortal phenomenon, all of which ineluctably grapple with fundamental Constitutional issues devolving from such controversial religious practices. We underscore the view that a thoroughly documented medicolegal investigation and autopsy are indispensable to both inform matters of public health and thereby contribute to the formulation of sound public policy.
Obsessive-compulsive disorder. Battling persistent unwanted thoughts and senselessly repeated actions.
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Oklahoma Nurses Association 2005 House of Delegates resolution. The Nightingale tribute.
Nursing is a calling, a way of life. Nursing is a service profession that can not be lived in isolation. Nurses rely on each other for the synergistic effect of teamwork in our efforts of care giving. It is appropriate that we honor our colleagues not only during their career, but also at the end of life's journey. The Nightingale Tribute is a way of honoring our colleagues at the end of life's journey. The Tribute has been fully developed and piloted by the Kansas State Nurses Association. A brochure describing The Nightingale Tribute for use by funeral homes and those presenting the Tribute is available free online at http://www.nursingworld.org/snas/ks/index.htm The purpose of bringing this action report to the ONA HOD is to encourage the use of The Nightingale Tribute in Oklahoma.
[Adolescence or to open up a passage towards the adult world].
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[The sacrified of sacrifice day].
This prospective study was carried out in the plastic and reconstructive surgery department of Kassab's hospital in Tunis and the hospital of Monastir (Tunisa) during the sacrifice day (Aïd el kebir). The study involved 50 patients. Our purpose was to identify the injuries of the hand occurring during this religions festival. The average age of patients was 39 years with sex ratio of 1.17. All socials and occupational sectors were affected. The lesions concern the dorsal face of non dominant hand (72%) with a peak in the frequency for the thumb (40%) and the index (37%). Extensor system of the radial finger on the non dominant hand was the main delicate element witch is most exposed during such festival. The thumb is being worthy of special mention, for it is the most serious lesions (amputation 10%) The lesions of flexor tendons are generally associated with nerve and vascular injury. 46% of patients had to undergo surgery.
Pediatric bereavement: supporting the family and each other.
Childhood deaths are relatively uncommon but very stressful to both family members and health care providers. Bereavement programs are helpful in guiding and supporting the family into and through the bereavement process. Trauma nurses are vital members of the bereavement team. This article briefly describes and current literature on the subject of bereavement outlines the components of a comprehensive bereavement program and lists current challenges for nurses in this important area of nursing.
Cross-cultural beliefs, ceremonies, and rituals surrounding death of a loved one.
The purpose of this qualitative study was to describe practices surrounding death of a loved one by European, Asian, Caribbean, Central American, and South American families living in the United States. A focus group with 14 masters nursing students from a wide variety of cultural and religious backgrounds was conducted to gain a better understanding of the beliefs, ceremonies, and rituals surrounding death. Many commonalties were found across cultures and religions. A pervasive theme was that beliefs about the soul of the deceased lead families to perform rituals and ceremonies that foster passage to God, the "light," or another life. The stronger their beliefs, the more dedicated the family is in completing the rituals and ceremonies in the way dictated by their religion or culture. Participants had difficulty separating the influence of culture and religion on these practices.
Strong minds, healing hands, and compassionate hearts: Developing a contemporary and creative twist on tradition.
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