Informative Essay on Hpv

Human Papillomavirus (HPV) Testing What is the Human Papillomavirus? Commonly known as HPV, it is an infection that spreads through sexual contact. There are over one hundred different types of HPV; several types cause genital warts, while other high risk strands can lead to cancer of the cervix, anus, vagina, and penis. Because HPV is often asymptomatic, many people are unaware of their infection status, and thus, their potential for transmitting the virus to a sexual partner.The significance of the Human Papillomavirus is that fifty percent of Americans who are sexually active will contract it within their lives, and at any given point there are twenty million Americans already infected with it (â€Å"By the numbers: HPV Vaccine†). Infection with HPV is a significant public health burden in the United States because of the costs for screening and treatment for cervical abnormalities, as well as costs associated with treating benign genital warts. There is a vaccine known as Gardasil that will prevent strands of HPV. The vaccine, FDA approved, is effective towards different types of HPV.Human Papillomavirus vaccines should be administered to females, who are sexually active, to fight against certain strains of the virus, such as genital warts and most importantly cervical cancer. Genital warts is a skin infection caused by the sexually transmitted disease, the Human Papillomavirus. HPV types associated with genital infections are transmitted sexually, primarily through skin to skin contact during sexual activity. Warts are extremely common. Statistics show that â€Å"each year 250,000-500, 000 Americans develop genital warts† (â€Å"By the Numbers: HPV†).All are benign. In women, warts occur in or around the vagina, on the cervix or around the anus. In men, genital warts are less common but might occur on the top of the penis. There are currently several different strains of HPV that cause both external and internal warts. In the United St ates, about 1. 4 million people have genital warts, which cause HPV (Board, A. D. A. M. Editorial). According to researchers, â€Å"vaccines for the Human Papillomavirus are available to protect against the two types of HPV† (types 6 and 11) that cause about 80% of genital warts (â€Å"HPV Vaccine†).The Human Papillomavirus vaccine has been recommended for females nine to twenty-six years old; it should be administered before the onset of sexual activity, but the girls and women who are sexually active should be vaccinated as well (â€Å"HPV Vaccine†). Most infections go away within 1 to 2 years, but some persevere. Persistent infection can increase the risk of certain types of cancers. Nearly two decades ago, experts discovered a relationship between infection with HPV and cervical cancer. Since then, these experts have learned much more about what HPV can lead to (â€Å"Cervical Cancer Symptoms, Causes, Treatments†).The Human Papillomavirus can cause ch anges in a woman’s cervix. If the body clears the infection, the cervical cells go back to normal, but if they do not and the infection continues, the cells will abnormally change. The American Cancer society says â€Å"about 12,170 women will find out they have cervical cancer in the U. S. this year† (â€Å"By the Numbers: HPV Issues†). Many women in the United States get Pap smear tests, and if they have abnormal cells, they have them removed before they become benign. The high strands of HPV cause Pap smear tests to show that the cells are abnormal.According to Statistics â€Å"researchers say that virtually all cervical cancers, more than 99%, are caused by these high-risk HPV viruses† (â€Å"Cervical Cancer Symptoms, Causes, Treatments†). The most common of the high-strains of the Human Papillomavirus are types 16 and 18, which cause seventy percent of all cervical cancers (â€Å"HPV Vaccine†). Cervical cancer has an effect on women not only in a health manner. The emotional cost from HPV is a further burden as it may include fear of cervical cancer, apprehension, and the stigma associated with a sexually transmitted infection.HPV is so common that drug companies long sought to develop a vaccine against it. In June 2006, Gardasil, a Human Papillomavirus vaccine made by Merck & Co. , was licensed for use and brought to the market (â€Å"HPV Vaccine†). Gardasil, which is given into a series of three injections, targets the main types of HPV. The types targeted are HPV 6, HPV 11, HPV 16 and HPV 18, which cause ninety percent of the genital warts and are the leading causes of cervical cancer (â€Å"Cervical Cancer Symptoms, Causes, Treatments†). Brought to the attention by researchers â€Å"combined, those strains affect an estimated 3 million women in the U.S† (â€Å"HPV Vaccine†). Since HPV is so common in the United States, the makers of Gardasil are trying to get a law approved that wil l make the shots mandatory. In 2006, Upon Gardasil’s release, Merck & Co. launches an intensive lobbying effort to convince state lawmakers to make the vaccine mandatory for girls entering middle school. Approximately two dozen states consider adopting such a law in the first few months after Gardasil’s debut. â€Å"Key Events in the History of HPV† Women are not aware of the causes or effects of HPV. They lack knowledge of the infection and are more at risk.Circumstances are worsened when accompanied by a lack of knowledge about the transmission of the virus and its association with genital warts and cervical cancer. Doctors are recommending Gardasil to their patients to prevent genital warts and cancers. â€Å"I’m a Pediatrician, and in Pediatrics, we do routinely recommend Gardasil to both boys and girls,† says Dr. Marney Gundlach (â€Å"Undernews†). Dr. Alvin Bay Lin also quotes, â€Å"As a family physician, I recommend Gardasil to all appropriate patients, boys & girls 9-26yo, to prevent cervical and other genital cancers, anal cancer, and genital warts.There is some evidence that it may even be useful in women 27-45yo† (â€Å"Undernews†). In today’s generation, girls begin having sex as young as nine years old, and that is causing the risk of HPV to increase. Recently, Gardasil has been approved for males, in order to decrease the risk for spreading infections and to primarily lowering the results of spreading it to women (â€Å"HPV Infection in Men: Symptoms, Treatments, Causes. †). Note that the vaccines are not an HPV cure. Gardasil has been shown to provide protection for five years. The Human Papillomavirus vaccination does not mean women can skip their Pap smear test.Gardasil is slowly becoming known in order to enhance the awareness of its prevention against HPV. Should girls and young women receive the Human Papillomavirus vaccine? Yes. The vaccine is nearly one hundred effecti ve in preventing diseases caused by high-risk strains of HPV (â€Å"By the numbers: HPV Vaccine†). HPV is so common within the United States that at any given point there are twenty million people that have it (â€Å"By the numbers: HPV Vaccine†). The Human Papillomavirus causes skin infections, also known as genital warts. They occur in both men and women, in or around the genital areas.There are over one million people in the United States that have contracted genital warts (â€Å"Cervical Cancer Symptoms, Causes, Treatments†). If infections are not cleared up, they may lead to cervical cancer. Approximately, 3,700 women die each year from cervical cancer (â€Å"By the numbers: HPV Vaccine†). There is a vaccine out that has been Federal Drug Association, and Center for Disease Control approved to help prevent strains of HPV. Gardasil helps target the four main types of HPV. It is administered into a series of three shots, is effective to work up to five years. The shots may be presented to both men and women, in order to reduce etting high risk strains of HPV. Doctors are recommending Gardasil to their adult patients as well as their adolescent patients in order to create awareness against HPV. Due to lack of knowledge of how severe HPV can be, Gardasil should be administered to both men and women to decrease the number of HPV infections a year and the number of deaths of cervical cancer. Statistics show the vast number of Americans who have contracted HPV, and how they are rising every year. Gardasil may be the safest choice in protection for women, in order to slowly decrease future numbers. Works Citied Board, A.D. A. M. Editorial. â€Å"Causes, Incidence, and Risk Factors. † Cervical Cancer. U. S. National Library of Medicine, 18 Nov. 0000. Web. 06 Mar. 2012. â€Å"By the Numbers: HPV Vaccine. † Issues & Controversies. Facts On File News Services, 18 Sept. 2009. Web. 6 Mar. 2012. â€Å"Cervical Cancer Symptoms, Causes, Treatments. † WebMD. WebMD. Web. 06 Mar. 2012. â€Å"HPV and Cervical Cancer. † WebMD. WebMD, 10 Jan. 0000. Web. 06 Mar. 2012. â€Å"HPV Infection in Men: Symptoms, Treatments, Causes. † WebMD. WebMD. Web. 06 Mar. 2012. . HPV Vaccine. † Issues & Controversies On File: n. pag. Issues & Controversies. Facts On File News Services, 18 Sept. 2009. Web. 6 Mar. 2012. â€Å"Key Events in the History of the HPV Vaccine. † Issues & Controversies On File: n. pag. Issues & Controversies. Facts On File News Services, 18 Sept. 2009. Web. 6 Mar. 2012. â€Å"Undernews. † : Gardasil: A Case Study of What Can Happen When Pharma Hustling Goes Wild. Web. 06 Mar. 2012. | | | competency| 50|   37| clear maintained position| 10|   9| analysis/synthesis| 15|   14| use of sources| 15|   14| distinctive presentation| 10|   7| grade|   | 81|

Sex in Indian Society

Hindu views of homosexuality and, in general, LGBT (lesbian, gay, bisexual, and transgender) issues, are diverse. Same-sex relations and gender variance have been represented within Hinduism from Vedic times through to the present day, in rituals, law books, religious or so-called mythical narratives, commentaries, paintings, and sculpture. The extent to which these representations embrace or reject homosexuality has been disputed within the religion as well as outside of it. In 2009, The United Kingdom Hindu Council issued a statement that ‘Hinduism does not condemn homosexuality', subsequent to the decision of the Delhi High Court to legalise homosexuality in India Unlike the West, the Hindu society does not have the concept of ‘sexual orientation' that classifies males on the basis of who they desire. However, there is a strong, ancient concept of third gender, which is for individuals who have strong elements of both male and female in them. Third genders include males with a predominant feminine soul or gender orientation. These males are not classified as men. Only non-feminine gendered males are classified as ‘men. ‘ The Hindu society, since the ancient times, does not consider the men's desire or sexual activity with men, the same as that of a third gender's desire or sexual activity with men. Although, the society, formally does not acknowledge sexuality between men, it formally acknowledges and gives space to sexuality between men and third genders as a variation of male-female sex (i. e. , a part of heterosexuality, rather than homosexuality, if analysed in western terms). In fact, Hijras, Alis, Kotis, etc. — the various forms of third gender that exist in India today, all are characterized by the gender role of having receptive anal and oral sex with men. Sexuality between men (as distinct from third genders) have nevertheless thrived, mostly unspoken, informally, within men's spaces, without being seen as ‘different' in the way its seen in the West. Like in other non-western cultures, it is considered more or less, a universal aspect of manhood, even if not socially desirable. Its the effeminate male sexuality for men (or for women) which is seen as ‘different,' and differently categorised. Men often refer to their sexual play with each other as ‘Masti. Western concept of Homosexuality seeks to break this distinction between third gender and men, and to isolate sexuality between men along with the third genders, with all its negative consequences. As such, men in India have long resisted the concept of ‘gay,' and have sex with men without identifying as a ‘homosexual. Gay activists, have sought to introduce a locally acceptable term for ‘homosexual' for two decades, without success. Finally, the term MSM was taken, because it was technically difficult for men to avoid, if they had sex with men. However, it too was rejected by Indian men, as if was seen as just another term for ‘gay. ‘ In the past few years, however, the concept of ‘homosexuality' has finally taken root, as men's spaces have weakened because o f Westernization and gay groups becoming strong with years of gay and AIDS activism. A significant fallout of this has been that sexual desire between men, which was near universal earlier, is now become more and more isolated from the mainstream, as men are distancing themselves from it because of the stigma of effeminacy or third gender attached to the notion of ‘gay. ‘ Things have become so bad in some westernized urban spaces, that two men can no longer hold hands — something which was a common sight in India, not too far back. Contemporary Hindu society Sexuality is rarely discussed openly in contemporary Hindu society, especially in modern India where homosexuality was illegal until 2009, due to colonial British laws. On July 2, 2009 The Delhi High Court in a historic judgement decriminalised homosexuality in India; where the court noted that the existing laws violated fundamental rights to personal liberty (Article 21 of the Indian Constitution) and equality (Article 14) and prohibition of discrimination (Article 15). Even before this judgement, in India homosexuals were very rarely prosecuted despite the existence of such laws in the penal code. Even though Hinduism is never known to exclusively ban homosexuality, certain Hindu nationalist factions are opposed to legalizing homosexuality while certain others choose to remain silent. However, in the last twenty years homosexuality has become increasingly visible in the print and audio-visual media, with many out LGBT people, an active LGBT movement, and a large Indian LGBT presence on the Internet. From the 1990s onward, modern gay and lesbian Hindu organizations have surfaced in India's major cities and in 2004, plausible calls were made for the first time to repeal India's outdated and nontraditional laws against homosexuality Deepa Mehta's 1996 film Fire, which depicts a romantic relationship between two Hindu women, was informally banned for â€Å"religious insensitivity† after Hindu Nationalists attacked cinemas where it was being screened on the grounds that it denigrated Indian culture, not on the grounds of homophobia per se,a position shared and confirmed by feminist Madhu Kishwar. In addition, The Bharatiya Janata Party (Hindu Nationalist Party) who were in power in India at the time, refused to ban it Similar protests occurred in 2004 against the lesbian-themed film Girlfriend — even though the portrayal of lesbianism was this time distinctly unsympathetic Several human-rights groups such as the People's Union for Civil Liberties have asserted that sexual minorities in India face severe discrimination and violence, especially those from rural and lower caste backgrounds. Hijras and other third-gender groups are similarly oppressed in modern-day India, forced to live on the margins of society In her book, Love's Rite, Ruth Vanita examines the phenomena of same-sex weddings, many by Hindu rites, which have been reported by the Indian press over the last thirty years and with increasing frequency. In the same period, same-sex joint suicides have also been reported. Most of these marriages and suicides are by lower middle-class female couples from small towns and rural areas across the country; these women have no contact with any LGBT movements. Both cross-sex and same-sex couples, when faced with family opposition, tend to resort to either elopement and marriage or to joint suicide in the hope of reunion in the next life. Vanita examines how Hindu doctrines such as rebirth and the genderlessness of the soul are often interpreted to legitimize socially disapproved relationships, including same-sex ones. In a 2004 survey, most — though not all — swamis said they opposed the concept of a Hindu-sanctified gay marriage. But several Hindu riests have performed same-sex marriages, arguing that love is the result of attachments from previous births and that marriage, as a union of spirit, is transcendental to gender. Many Indian and Hindu intellectuals now publicly support LGBT civil rights. Some liberal Hindu reform movements, especially those in the West, also support social acceptance of gays, lesbians and other gender minorities. Psychoanalyst Sudhir Kakar writes that Hindus are more accepting of â€Å"deviance or eccentricity† than are adherents of Western religions, who typically treat sexual variance as â€Å"anti-social or psychopathological, requiring ‘correction' or ‘cure'†. Hindus, he argues, believe instead that each individual must fulfill their personal destiny (svadharma) as they travel the path towards moksha (transcendence). Commenting on the legalization of homosexuality in India; Anil Bhanot, general secretary of The United Kingdom Hindu Council said: The point here is that the homosexual nature is part of the natural law of God; it should be accepted for what it is, no more and no less. Hindus are generally conservative but it seems to me that in ancient India, they even celebrated sex as an enjoyable part of procreation, where priests were invited for ceremonies in their home to mark the beginning of the process[ The third gender Hindu philosophy has the concept of a third sex or third gender (tritiya-prakriti – literally, â€Å"third nature†). This category includes a wide range of people with mixed male and female natures such as transgenders, homosexuals, transsexuals, bisexuals, the intersexed, and so on. Such persons are not considered fully male or female in traditional Hinduism, being a combination of both. They are mentioned as third sex by nature (birth and are not expected to behave like ordinary men and women. They often keep their own societies or town quarters, perform specific occupations (such as masseurs, hairdressers, flower-sellers, domestic servants, etc. ) and are generally attributed a semi-divine status. ‘Their participation in religious ceremonies, especially as crossdressing dancers nd devotees of certain temple gods/goddesses, is considered auspicious in traditional Hinduism. Some Hindus believe that third-sex people have special powers allowing them to bless or curse others. In Hinduism, the universal creation is honored as unlimitedly diverse and the recognition of a third sex is simply one more aspect of this understanding. In 2008, the state of Tamil Nadu recognised the â€Å"Third Gender†; with its civil supplies department giving in the ration card a provision for a new sex column as ‘T', distinct from the usual ‘M' and ‘F' for males and females respectively. This was the first time that authorities anywhere in India have officially recognised the third gender. Hindu religious narratives The Hindu god Shiva is often represented as Ardhanarisvara, with a dual male and female nature. This sculpture is from the Elephanta Caves near Mumbai. In the Hindu narrative tradition, stories of gods and mortals changing gender occur. Sometimes they also engage in sexual activities as different reeincarnated genders. Homosexual and transgender Hindus commonly identify with and worship the various Hindu deities connected with gender diversity such as Ardhanarisvara (the hermaphrodite form of Shiva); Aravan (a hero whom Krishna married after becoming a woman); Ayyappa (a god born from the union of Shiva and Mohini, a female incarnation of Vishnu); Bahuchara-devi (a goddess connected with trans-sexuality and eunuchism); Bhagavati-devi (a Hindu goddess associated with crossdressing); Bhagiratha Maharaja (an Indian king born of two female parents); Caitanya Mahaprabhu (an incarnation of Radha and Krishna combined); Chandi-Chamunda (twin warrior goddesses); Gadadhara (an incarnation of Radha in male form); Gangamma-devi (a goddess connected with crossdressing and disguises); Harihara (Shiva and Vishnu combined); Kartikeya; Vallabhavardhana, Yellamma-devi and countless others There are also specific festivals connected to the worship of such gender-variant deities, some of which are famous in India for their crossdressing devotees and homosexual undertones. These festivals include the Aravan Festival of Tamil Nadu, the Ayyappa and Chamaya-Villaku Festivals of Kerala, the Bahucara-mata Festivals of Gujarat and the Yellamma-devi Festivals of Karnataka, among others Mahabharata In the Mahabharata, as the result of a curse he was compelled to honor, the hero Arjuna takes a â€Å"vow of eunuchism,† that is, to live as the third sex for a year: â€Å"O lord of the Earth, I will declare myself as one of the â€Å"neuter† sex. O monarch, it is, indeed difficult to hide the marks of the bowstring on my arms. I will, however, cover both my cicatrized arms with bangles. Wearing brilliant rings on my ears and conch-bangles on my wrists and causing a braid to hang down from my head, I shall, O king, appear as one of the third sex, Vrihannala by name Another important character, Shikhandi, is born female, but raised as a boy. Sihkandi's father, King Drupada, had begged the god Mahadeva to give him a son, to which Mahadeva replied: â€Å"Thou shalt have a child who will be a female and male. Desist, O king, it will not be otherwise. † When Sikhandi comes of age and marries, Sikhandi's wife â€Å"soon came to know that Sikhandiwas a woman like herself, refusing him. † Fleeing from the unnamed wife's enraged father, Sikhandi encounters a male Yaksha (nature spirit) in the forest, and they agree to swap sexes. Now in a male body, Sikhandi proves to his father-in-law that he is truly male, after the latter sends â€Å"a number of young ladies of great beauty† to Sikhandi to test him. They report back that he is â€Å"a powerful person of the masculine sex,† and Sikhandi becomes a skilled and famous warrior, playing a pivotal role in the war. Ramayana In some versions of the Krittivasa Ramayana, the most popular Bengali text on the pastimes of Lord Ramachandra (an incarnation of Vishnu), there is an interesting narrative of two queens that conceived a child together. When the famous king of the Sun Dynasty, Maharaja Dilipa, died, the demigods become concerned that he did not have a son to continue his line. Lord Shiva therefore appeared before the king's two widowed queens and commanded them, â€Å"You two make love together and by my blessings you will bear a beautiful son. The two wives, with great affection for each other, executed Shiva's order until one of them conceived a child. Unfortunately, however, the child was born boneless, but by the blessings of a sage, Astavakra, the child was restored to full health and continued the dynasty. Astavakra accordingly named the child â€Å"Bhagiratha† – he who was born from two vulvas . Bhagiratha later became one of the most famous kings of India and is credited with bringing the Ganges River down to earth through his austerities. Hindu texts Hindus have many sacred texts and different communities give special importance to different texts. Even more so than in other religions, Hindus also foster disparate interpretations of the meaning of various texts. The Vedas, which form the foundation of Hinduism for many, do not refer explicitly to homosexuality, but Rigveda says Vikruti Evam Prakriti (perversity/diversity is what nature is all about, or, what seems un-natural is also natural), which some scholars believe recognizes the cyclical constancy of homosexual/transsexual dimensions of human life, like all forms of universal diversities. People of a third gender (tritiya-prakriti), not fully men nor women, are mentioned here and there throughout Hindu texts such as the Puranas but are not specifically defined. In general they are portrayed as effeminate men, often cowardly, and with no desire for women. Modern readers often draw parallels between these and modern stereotypes of lesbian, gay, bisexual and transgender sexual identities. Historians Ruth Vanita and Saleem Kidwai, in their pioneering book, Same-Sex Love in India: Readings from Literature and History, for the first time compiled extracts from Indian texts, from ancient to modern times, including many Hindu texts, translated from 15 Indian languages. In their accompanying analytical essays, they also demonstrated that Hindu texts have discussed and debated same-sex desire from the earliest times, in tones ranging from critical to non-judgmental to playful and celebratory. Historian Devdutt Pattanaik summarizes the place of homosexuality in Hindu literature as follows: â€Å"though not part of the mainstream, its existence was acknowledged but not approved. † Other Indologists assert that homosexuality was not approved for brahmanas or the twice-born but accepted among the lower classes. In his book, Tritiya-Prakriti: People of the Third Sex, Vaishnava monk Amara Das Wilhelm demonstrates how ancient expressions of Hinduism accommodated homosexual and transgender persons much more positively than we see in India today: â€Å"Early Vedic teachings stressed responsible family life and asceticism but also tolerated different types of sexualities within general society Manu Smriti The Manuscript, which lists the oldest codes of conduct that were proposed to be followed by a Hindu, does include mention of homosexual practices, but only as something to be regulated. Though homosexuality was considered a part of sexual practices, it was not always well accepted. There were punishments prescribed for homosexual behaviour. For instance, the verse referring to sexual relations between an older woman and a virgin (woman) reads†Ã¢â‚¬ ¦ woman who pollutes a damsel (virgin) shall instantly have (her head) shaved or two fingers cut off, and be made to ride (through the town) on a donkey†, suggesting a severe punishment. However, the verse referring to sexual relations between two virgins suggests a relatively milder punishment – â€Å"†¦ a damsel who pollutes (another) damsel must be fined two hundred (panas), pay the double of her (nuptial) fee, and receive ten (lashes with a) rod†. These provisions, quoted out of context, seem homophobic, but in fact they are concerned not with the gender of the partners but with the loss of virginity that rendered a young woman unworthy of marriage. For instance, the punishment for a forced sex act between a man and a woman states â€Å"†¦ if any man through insolence forcibly contaminates a maiden, two of his fingers shall be instantly cut off, and he shall pay a fine of six hundred (panas)†, which seems more severe in comparison to the punishment prescribed for the same act between two virgins. Sex between non-virgin women incurred a very small fine, while homosexual intercourse between men was sought to be censured by a prescription of a bath with one's clothes on, and a penance of â€Å"eating the five products of the cow and keeping a one-night fast†- the penance being a replacement of the traditional concept of homosexual intercourse resulting in a loss of caste. The discrepancy in treatment may have been due to the text's non-equal views on males and females, considering that the Manusmriti is the same scripture that has stated that the status of woman in the society is the same (or even lower than) that of a man’s land, his cattle and other possessions. For Brahmanas and twice-born men, â€Å"causing an injury to a priest, smelling wine or things that are not to be smelled, crookedness, and sexual union with a man are traditionally said to cause loss of caste In the same chapter, the atonement for twice-born men is a ritual bath: â€Å"A twice-born man who has intercourse with a male, or with a female in a cart drawn by oxen, in water, or in the day-time, shall bathe, dressed in his clothes. Here again, it can be noticed that the proscriptions are specifically for brahmana and twice-born males; there is no mention in the Manu Smriti of punishment for homosexual behavior between males of the other classes. The majority of sexual matters dealt with by the law books are heterosexual in nature, and the punishments prescribed for heterosexual transgressions are often more severe. For example, â€Å"A man who is not a Brahmana ought to suffer death for adultery (samgrahana)† (2. 8. 359). The Manu Smriti also notes the biological origins of a third gender: â€Å"A male child is produced by a greater quantity of male seed, a female child by the prevalence of the female; if both are equal, a third-sex child [napumsaka] or boy and girl twins are produced; if either are weak or deficient in quantity, a failure of conception results. † (MS 3. 49) Narada Smriti The Narada Smriti, written around 400 CE, forbids the marriage of homosexual men (mukhebhaga – men who perform oral sex on other men) to women: â€Å"These four irsyaka, sevyaka, vataretas, and mukhebhaga] are to be completely rejected as unqualified for marriage, even for a woman who has been raped. † (NS 1. 12. 15) The Narada Smriti also lists fourteen different types of panda or men who are impotent with women. Kama Sutra The Kama Sutra is an ancient text dealing with kama or desire (of all kinds), which in Hindu thought is one of the four normative and spiritual goals of life. The Kama Sutra is the earliest extant and most important work in the Kama Shastra tradition of Sanskrit literature. It was compiled by the hilosopher Vatsyayana around the 4th century, from earlier texts, and describes homosexual practices in several places, as well as a range of sex/gender ‘types'. The author describes techniques by which masculine and feminine types of the third sex (tritiya-prakriti), as well as women, perform fellatio. The Second Part, Ninth Chapter of Kama Sutra specifically describes two kinds of men that we would recognize today as masculine- and feminine-type homosexuals but which are mentioned in older, Victorian British translations as simply â€Å"eunuchs. † The chapter describes their appearances – feminine types dressed up as women whereas masculine types maintained muscular physiques and grew small beards, moustaches, etc. – and their various professions as masseurs, barbers and prostitutes are all described. Such homosexual men were also known to marry, according to the Kama Sutra: â€Å"There are also third-sex citizens, sometimes greatly attached to one another and with complete faith in one another, who get married together. † (KS 2. 9. 36). In the â€Å"Jayamangala† of Yashodhara, an important twelfth-century commentary on the Kama Sutra, it is also stated: â€Å"Citizens with this kind of homosexual inclination, who renounce women and can do without them willingly because they love one another, get married together, bound by a deep and trusting friendship After describing fellatio as performed between men of the third sex, the Sutra then mentions the practice as an act between men and women, wherein the homosexuals acts are scorned, especially for brahmanas. (KS 2. 9. 37) The Kama Sutra also refers to svairini, who are â€Å"independent women who frequent their own kind or others† (2. 8. 26) — or, in another passage: â€Å"the liberated woman, or svairini, is one who refuses a husband and has relations in her own home or in other houses† (6. 6. 50). In a famous commentary on the Kama Sutra from the 12th century, Jayamangala, explains: â€Å"A woman known for her independence, with no sexual bars, and acting as she wishes, is called svairini. She makes love with her own kind. She strokes her partner at the point of union, which she kisses. † (Jayamangala on Kama Sutra 2. 8. 13). The various practices of lesbians are described in detail within the Second Part, Eighth Chapter of the Kama Sutra.

Nurse ethics Essay

Ethics has become part of the nurses’ life when it comes to decision making and taking actions in the face of adversity or opportunity. Husted and Husted (2008, p.9) states that the patients has lost their power to take actions on their medical conditions due to the lack of knowledge in the health care settings. Hence, the healthcare providers are there to impart their skills and knowledge to treat the patient with the best care. This assignment would discuss how the medical decisions for A B who has undergone radical mastectomy are made using the model for ethical decision-making. A B’s husband suspects that there might be a spread of the tumors and informed the nurse in the out patient clinic not to mention to her if she had a spread of the tumor. A has the right to refuse to speak to the counselor and not to know in depth of her disease process. The ethical dilemma is in this case study is, whether the nurse should refrain herself from reveBng A’s progress on her condition. The second ethical dilemma is should A continue to restrain herself from speaking to her counselor. Yarbro, Frogge and Goodman (2005) states that the prognoses of patients with non invasive tumors will benefit from the mastectomy, however for patients who have invasive tumors are at probability for relapse. After the mastectomy operation the patients are at risk of wound infection, flap necrosis and seroma formation. Yabro et al. (2005) also mentioned that although breast cancer in young women is a rare condition, the disease is more aggressive biologically and has unfavorable prognosis as compared to older women. In most of the conditions, radiation therapy or chemotherapy is given to reduce the chances of relapses and to increase the chance of survival. This shows that there is high chance for A to have a relapse and that she is also highly at risk for depression due to her medial condition, and the altered body image. Mastectomy causes emotional distress and that is advisable to seek a counselor or a social worker to express the feelings which aids in recovery (Mills, 2006, p.561). In a research done on emotions of patients after mastectomy found that patients who have undergone mastectomy experienced is similar feelings to those of bereavement. Anxiety, denial and tension leading to stress are commonly found after post operation of mastectomy patients .The research further elaborates that the role of the patient in social, sexual and interpersonal is altered thus affecting the individual physically and mentally (Farooqi, 2005, p.270). Having so many mental and physical conflicts, A should seek help from the counselors and allow herself to express her thoughts so that she is able to cope with the situation. By doing so, she will be able to see things positively and have the courage to move on. Keeping in mind that she has two children, A will also need to make the necessary arrangements for the children in terms of financial, social and physical needs. National University Hospital (n.d) states that patients have the right to know information about their treatment and care plan and to participate in decision-making about their treatment care and their discharge. A has the right to know her treatment plan. She will not be able to see the broader picture of her condition and will remain in depression thinking that it is the end of the world if she remains unaware. When help is provided, she will be highly motivated to move on. Respect for autonomy is the fundamental rule of clinical ethics. It is defined as an individual right to make a decision without having interferences by others and personal limitations. Healthcare providers should educate and guide the patients so that they can understand the medical condition and will be able to make decisions. Patients have the right to seek consent for their medical treatment and to disclose information about their medical condition to them (Pantilat, 2008). Therefore, the nurse should inform A regarding the spread of the cancer, if there is, so that she will be able to make a rightful decision on her treatment. This is supported by AustrBan Nursing and Midwifery Council (AMNC) (2006), Code of Professional Conduct, Conduct Statement 7; nurses are required to inform the patient of the nature and purpose of recommended nursing care to assist the patient to make informed decisions. However, the husband had mentioned not to inform A about the spread to prevent their marriage from getting worst. By listening to the husband’s point of views, there are chances of saving their marriage and it benefits A and her family. Beneficence Beneficence is explained has an action done to promote good for others. An obligatory act to assist patients based on their importance and legitimate interests (Beauchamp & Childress, as cited in Parker & Dickenson, 2010, p.195). In the case study, it is said that A is very stressful and that she does not want to talk about her disease to the counselors. If the nurse listens to the husbands instruction, A’s stress level will not be added on and thus doing good for her. On the other hand, if A is not told about the disease and how much the counselors wanted to help her. The more she will pull herself back and may decide not to have any further treatment. These will deteriorate her condition. SNB Code of Ethics and Professional Conduct Value Statement 7 states that clients’ best interests must be taken care of (SNB, 2006 p. 8). Non-maleficence is a principal that requires not inflicting harm to the patients. Before being ethically reasonable in trying to help the genuine interest, the nurse must be very certain of doing no harm. Aiken (2004), non-maleficence demands that health care providers defend from harm to those who cannot protect themselves. SNB Code of Ethics and Professional Conduct Value Statement 5.1 and AustrBan Nursing & Midwifery Council (ANMC) Code of Ethics for Nurses in AustrBa Value Statement 1 both supports that nurses should safeguard the health and safety of their clients against incompetent, unethical or illegal practices. In A’s case, there is no evident that she is in a state of unsound mind or there that she wants her husband to decide for her. Therefore A should be informed of a disease process and allow herself to speak to the counselors. If A is not told the truth, the nurse is indirectly inflicting harm for the patient as she owes a duty of care. Yeo, Moorhouse, Khan and Rodney (2010, p.293) mentioned that justice is the wider sense of fairness, whereby everyone should be treated fairly and equally based on the individual or groups entitlements. Every patient would want know how much their condition has improved or deteriorated. In A case, she deserves to be treated and to know her prognosis as this allows her to have time to make arrangements in her social life. She may not want to talk about her disease to the counselor but there might be someone whom she feels comfortable in opening up. As her care providers, the team of healthcare professionals should find out the details and provide her with the best care possible. There is no evidence that A is in a state of unsound mind and that she has given her rights to her husband to make decisions on behalf of her. Therefore it is Madam Aminiah’s right to know her condition and to discuss her treatment plan. Although by breaking the news A would be distressed but it is the responsibility of the practitioners to give her an opportunity to participate in the decision making even if it has to involve a third party with A’s approval. After making discussions with A, she decides that her husband will be the only decision maker, he will be the surrogate decision maker (University of Illinois at Chicago College of Medicine, n.d) and we should respect her decision. Butts and Rich (2013) mentioned that a better ethical approach to patient care is by providing truthful information at the same time keeping the patient composed and educating her successful ways to manage her condition. Although by not telling A the truth may save her marriage life and benefit her family. The rights of the patients should not be violated. When patient right are being violated, the nurse is at risk of causing harm. SNB Code of Ethics and Professional Conduct Value Statement 2 emphasize the mandate of respect and support clients’ autonomy. Value Statement 7 requires nurses to defend those clients who may be vulnerable and incapable of protecting their own interests and to be an advocate in the best interest of their clients. Everyone is considered innocent until proven guilty. The approved investigators must collect enough evidences to visibly convince Nursing commission members that a violation had occurred. Under the Patients’ Right (Scotland) Act 2011, section 3, states that patient has the right to know about their condition and to make decision relating to the patient’s health and well being. As nurses, we should not refrain ourselves from telling the patient the truth unless stated. This is vastly supported by SNB Code of Ethics and Professional Conduct, value statement 2 Respect and promotes client’s autonomy. Therefore the nurse could be liable for professional misconduct under the Nurses and Midwives Act 2012, Chapter 209. Although A is in a stressful situation, there is no evident that her stress is allowing her to loose her rights in making decision for her disease. A is still in a state of sound mind and therefore her rights should not be violated unless she has agreed for her husband to decide for her or she showed signs and symptoms of unsound mind. This case is indeed an ethical challenge faced by the health care professionals. The author’s decision is to inform the patient on her current condition. If A is to have a spread, it’s her right to know so that she could make the right decision. This decision is supported by AustrBan Nursing and Midwifery Council, (AMNC, 2008) conduct statement 7; Nurses support the health, wellbeing and informed decision making of people requiring or receiving care. However, the physician will be the best person to break the news. Sullivan (2011) mentioned that health information is compulsory for the patient and it is the ethical and legal obligation of the physician to communicate that information so that patients can make decisions. The patient has the right to a diagnosis and, if consented to, the physician has a duty to treat. Therefore the author will update the team doctors. When A had decided to allow her husband to be her decision maker, than her rights will be respected. In A’s case, a family conference would help to resolve not only her medical issue but also her social issue. The team doctors will have to document the decision in the treatment and progress notes Medical records are legal documentations that are extremely essential and serve as a means of communication in the health care industry. When there is systemic documentation of patient’s medical history and the treatment provided are recorded, it may benefit when used as an evident in the court (Judson & Harrison, 2013, p. 196). ANMC National Competency Standards for Registered Nurse, statement 6.3 and 8 both highlight that documentation of care plan must bring about towards achieving expected outcome based on continuity of assessment and to be transparent (ANMC, 2006, p. 5 & 6). A’s decision should be clearly documented on the progress notes highlighting the issues of her decision maker and the treatment recommended to her. Situations that offer ethical dilemmas are common in the healthcare industry. In such situations, it is critical to consider not only the standard regulations, but also the professional code of ethics within the profession. To avoid any legal implication, the medial and nursing team should be mindful of their care provided without violating patient’s interest.

Hong Kong's Disneyland and Ocean Park Essay Example | Topics and Well Written Essays - 2000 words

Hong Kong's Disneyland and Ocean Park - Essay Example Walt Disney mainly focuses its activities on fantasy by producing movies and owning intellectual properties. However, there is an uncertainty that its customers may change their tastes to demand more of products and services that focus on nature and reality. This will see the company record a sharp drop in its attendance, revenues and profits. The Hong Kong economy has been stable because of its dependence on high property prices. A drop in the prices of prices would result in the economy experiencing a recess. Many people will be unemployed hence they will not afford money for leisure and entertainment. There will be low attendance and the firm may be forced to reduce ticket prices in order to attract customers. This will increase the cost of borrowing for the company hence limit the capital outlay for investment. This is majorly because the company depends on borrowing to supplement its capital for investments. Lobby groups include environmentalists and labor organizations. The activities of such groups against Walt Disney may result in negative publicity for the business. This is because lobby groups may incite the public against visiting facilities owned by Walt Disney for a number of reasons. One of the reasons for the campaigns may be the violation of the laws of the environment. The overall effect of such activities is a reduction in the level of attendance. Walt Disney is planning to make a new entrance into the Hong Kong market. Customers may be reluctant to respond to the new products introduced by Disney hence leading to low attendances and losses for the business. Ocean Park was having a problem with its brand and logo. The problem was that its brand image was very poor and could not attract customers to its businesses. This is attributed to the fact that the firm had an unattractive brand logo that had a very low visibility and weak association to the park.  

The Awakening and Into The Wild Essay Example | Topics and Well Written Essays - 1000 words

The Awakening and Into The Wild - Essay Example Into the Wild, on the other hand, is a 1996 factual book written by Jon Krakauer. It is an extension of the author’s 9,000-word piece on Christopher McCandless known as the Death of an Innocent, which was published in the January issue of Outside, in 1993. This novel tackles the issues of how to be accepted and recognized in society, and how finding yourself, at times, clashes with being an active member of the society. In this reading, a reader could see that Chris McCandless was behind left to find some kind of enlightenment. He endeavors to find his path in the wild with little material assets since "it made the journey more fun" (Krakauer 32). His intense risk-taking habit was the hubris that finally led to his downfall. These two writings focus on theme them of how to be accepted into society with The Awakening incorporating a female character as the protagonist and Into the Wild incorporating a male character as the protagonist. This paper will discuss how the two writin g bring out these themes (the effects of self-expression) through analysis of character roles, conflict resolution and literary devices. Edna is the central character in The Awakening, which also refers to her title. The 28 years old woman, who is wifed to a New Orleans businessman, instantly finds herself dissatisfied with her husband, as well as the limited conservative way of living that it dictates (Chopin 30). She appears from her semi-conscious situation of a devoted companion and a mother to a situation of complete awareness, through which she finds her own identity and acts on her own desires for sexual and emotional satisfaction. Through a series of "awakenings", Edna turns into a shockingly independent girl and is accountable only to her personal passions and urges (Chopin 189). Sadly, Edna’s experience (awakening) isolates her form other members of society, which led to her state of complete solitude. Christopher McCandless was a smart, optimistic young man who dee med that life is best lived in isolation, otherwise in nature. He spent two full years putting his theory into practice in the "wild-wests" of the U.S before moving into Alaska. However, he was unprepared of this journey and eventually starved to death (Krakauer 40). What these two accounts show us is that these two character where on endeavors to find themselves in opposition to the accepted societal ways, but eventually ended up harming themselves. Edna, in the awakening, ended up in utter solitude the made her to commit suicide and McCandless, in Into the Wild, ended up starving to death. Edna’s breakthrough of ways to express herself brings about the disclosure of her long-repressed emotions. Through her experience, she learns at least three fresh "languages" (Chopin 78). First and foremost, she learns the style of expression of Creole women in Grand Isle. In spite of their chastity, Creole women converse freely and share their thoughts openly. Their openness initially st unned Edna, but she soon was free about it. Edna discovered that she can face her sexuality and feelings directly, devoid of any fear. Once some of her Creole friends reveal to her that it is fine to dwell on one’

Physicians Ethics and Lethal Injection Research Paper

Physicians Ethics and Lethal Injection - Research Paper Example Basically this view involves the concept that that it is impermissible for the doctor or anyone else to terminate intentionally the life of an individual. The traditional view is that the intentional termination of human life is impermissible, irrespective of whether this goal is brought about by action or inaction. Is the action or refraining aimed at producing a death Is the termination of life sought, chosen or planned Is the intention deadly In order to better understand this concept, the notion of physicians participating in lethal injections will be discussed, and the point that the participation in lethal injections is an unethical concept of physicians will be revealed. The main objection against this argument is that of the patients' comfort, but many argue that we should not be as concerned with the comfort of murderers. Whether this is an important issue or not, the primary reason physicians should not participate in this action has to do with their own oaths as doctors; t heir purpose is to save lives, not to destroy them. First, it is important to present the statistics behind lethal injections when realizing their prevalence in certai... The execution involves three separate injections, that once administered lead to a painless, trouble free execution and it takes approx. 8 minutes for the criminal to die. It is the most reliable form of capital punishment in the United States today and is used by 37 states. However, it is the actual process that is the longest of all methods of execution. The protocol, from start to finish, takes between 30 and 45 minutes. This is a punishment in itself, as the condemned awaits his inevitable execution. Banner points out how the long procedure causes mental torture because of the anticipation of what is to come. Many other countries use the lethal injection as their most common form of capital punishment. Guatemala, for example put two suspected kidnappers to death in 2002, simultaneously and actually televised the execution (Rachels, 1995).Understating the concoction that is injected into the accused is also important to understanding this debate. The drugs used to execute inmates in the US sometimes do not always work according to plan, causing slow and painful deaths that in turn are in breech of constitutional bans on cruel punishment. (Ramsey, 1999) Even when used in the right way, the lethal injection method of execution appears to have caused some prisoners to suffocate while they were conscious and unable to move. For example, in 1986, drug addict Randy Woolls had to help execution technicians find a suitable vein for the injections; and in Raymond Landry's case in 1988, the catheter used to inject the chemicals flew out of his arm and sprayed chemicals all over the execution chamber, right in front of several state witnesses. On this occasion, a curtain was drawn preventing the spectators from seeing what was going on, and they were

Language acquisition by a bilingual child Essay

Language acquisition by a bilingual child - Essay Example Of concern to this paper is vocabulary acquisition in bilingual children and the impact that various factors have in determining children’s proficiency in their two languages. While little research exists in this area, a few researchers have since conducted research and came up with interesting results on the role these factors play in their children’s language development. It is also very important to compare the bilingual children with those from the monolingual families to see the extent of vocabulary acquisition of the two, though researches have since indicated that the language scores in bilingual children are lower than the scores of those from monolingual homes (Altarriba & Heredia, 2011, p.170). This calls for more studies so as to know the exact factors that contribute to this difference. In their article, Quiroz et al., (2010) summarise their study findings on the impacts of a mother on the learning outcomes of their children, as regards to mastering the vocabularies of the different languages. The study was conducted mainly to examine the various home factors affecting language acquisition of children of 4-5 years old, in bilingual families. Another question of this research involved the impact of the mother-child book sharing activity in bilingual families, and how it compares with that of the monolingual families. Since this study used Latin American kids from families who also used English as their other langiage, it also endeavoured to find out whether the Spanish vocabulary input also impacted the English vocabulary outcomes. The participants of this study were 250 Spanish-Speaking children. Family samples were from three communities living in Maryland and Massachusetts. A comparison sample comprised 150 children drawn from families living in Puerto Rico. The researchers made sure that the children participated came from families where at least Spanish was one of the languages spoken in the