In the body of animals there are approximately 20 minerals that are essential for maintenance and normal functioning of the body. Lack or insufficient amounts of these minerals result in deficiency symptoms leading to reduced performance. Excess amounts, on the other hand, may also lead to a reduction in performance and toxicity may occur.
These guidelines provided a framework for one of the most significant developments in acute mental health care, complementing inpatient care and offering choice to service users, carers and clinicians. Crisis Resolution/ Home Treatment is a Recovery oriented approach which offers a more personalized approach to mental health care both in theory and reality.
Whether it be in industry, a hospital or university, the design, development and approval of a medical instrument is a complex, lengthy and expensive process. Very few new ideas survive this process. To be successful, there must be a champion for the project, who may be the original inventor, or someone else interested. From the original concept, there must be hypothesis testing research, market research, compilation of specifications, design, development, prototype manufacture, testing, regulatory approval, manufacturing, marketing and sale, to ensure the success of this new idea.
Instrumentation involves obtaining a signal representing a measure of a body function by means of a transducer, and then processing this signal.
This essay is about medical, racist, and colonial constructions of power. It incorporates the following seemingly disparate, but what I will prove to be inextricably connected, discourses: those surrounding the Vietnam War and its subsequent stateside refugee management; current medical care for Southeast Asian patients; and so-called authorial (medical, textual, cultural) constructions of Hmong representation. My critique is based on a reading of literary journalist Anne Fadiman’s The Spirit Catches You and You Fall Down: A Hmong Child, Her American Doctors, and the Collision of Two Cultures,1 her re-presentation of the actual case of epileptic Hmong American child Lia Lee. Her book raises thorny questions concerning why Lia’s “proper” care remains a contentious debate between medical knowledge and Hmong cultural practice; how the historical construction of Asian American identity contributes to present and continued Hmong mythologization and feminization and to the Lee’s identity as deviant parents; and how Fadiman’s often ethnographic, and not always critical, text often contributes to reinscribing her subjects into the very colonial parameters from which she attempts to extract them. My work offers new readings of the book’s stated “cultural collisions” in which crosscultural healing is both accomplished and simultaneously denied via practices that Fadiman interrogates and employs.
Briefly, Lia Lee was born in July of 1982, in Merced County, California, to first-generation Hmong2 refugees Fuoa Lee (her mother) and Nao Kao Lee (her father) as their fourteenth child. Delivered naturally and in good health, she suffered from her first epileptic seizure at three months of age. While the physicians conclude that Lia has suffered from an “electromagnetic storm inside her head,” the more eloquent, iatric articulation of an epileptic seizure, they are unaware that the Lees have attributed Lia’s symptoms to qaug dab peg, or “the spirit catches you and you fall down.” Her family blames her condition on the departure of one of Lia’s many spirits—the one responsible for health and happiness—which occurred at the moment her elder sister Yer accidentally slammed the door with such ferocity that she frightened a dab, a spirit, away (10, 20). The Lees intend to retrieve the lost dab through a shaman. The Hmong view those experiencing qaug dab peg as shamanistic, their seizures mimicking the trance-like states of shamans in the throes of contacting other-world spirits. Hmong medical and spiritual practices are steeped in animism—wherein spirits are ascribed to beings and bjects and can be frightened away, causing disease and death—and shamans represent a necessary and positive link between the body and the lost spirit, between the world of the living and the dead. They are the designated arbiters between the corporeal and the spirit world, recalling lost spirits and relaying augurs of ill or good fortune through trance and animal sacrifice.
The Department of Corrections (DOC) provides AOD treatment in all of its institutions. In 2007, there were 12,723 individual inmates participating in AOD programs in institutions. The DOC can now identify inmates who are in more than one treatment program, ensuring that they are only counted once towards the overall DOC treatment participant total.
Treatment typically begins with screening and assessment at the Diagnostic and Classification Centers. Based on screenings and assessment results, inmates are recommended to participate in either AOD Outpatient (O/P) treatment or inpatient (TC) treatment.
The issue of safety of Chinese herbal remedies must be paramount in the mind of practitioners for two reasons. First and foremost, because, as practitioners, we must strive to give patients the best possible care and minimize possible side-effects and adverse reactions; secondly, we need to be seen to practise in a professional and responsible manner that ensures the maximum safety if we are to satisfy potential regulatory authorities. There are more and more negative reports regarding the alleged toxicity of herbal remedies (many of them misguided or plainly wrong) and we need, as practitioners, not only to practise in the safest way possible, but also to be seen to do so.
A review of the literature on the issue of risk from harm in relation to the practice of homeopathic medicine in Ontario was commissioned by the National United Professional Association of Trained Homeopaths (Ontario). The Health Professions Regulatory Advisory Council (HPRAC) of the Ontario Ministry of Health and Long-Term Care decided to examine the issue of regulating the practice of homeopathic medicine in Ontario.
Please make note that this book is an adjunct to a much larger book titled Arthritis: Osteoarthritis and Rheumatoid Disease, Including Rheumatoid Arthritis by Anthony di Fabio, M.A. and Gus J. Prosch, Jr., M.D. published by our sister organization, The Arthritis Trust of America. Much of the material in that book is applicable to those suffering from soft tissue arthritis, just as the material in this book is applicable to all arthritic disease states. We fully endorse the foreward from the Arthritis book, and with permission, repeat it here for benefit of all Americans and Canadians.
Rochelle Shoretz: Good evening, everyone. I'm Rochelle Shoretz, the Founder and the Executive Director of Sharsheret. Welcome. Thank you for being here as part of the first Medical Advisory Board roundtable at Sharsheret, entitled "Young Women Facing Breast Cancer: What We Need to Know Now." I'm particularly delighted to welcome you to Sharsheret's new headquarters here in Teaneck, New Jersey, and happy to welcome our participants across the country, who either e-mailed questions in advance or are
reading the transcript of this event right now.
Since the 1980s, Somali society has experienced a protracted crisis, or series of crises, with devastating consequences for ordinary people. At the macro level, there are the political problems of factional fighting and an ongoing crisis of state institutions, as well as the economic problems of drought, disruption of the livestock trade by restrictions in foreign markets, and severe local currency depreciations. Within and often linked to these wider political and economic contexts are the personal crises of people’s everyday lives: loss of assets, livelihood deterioration or collapse, and experience of violence, death, displacement, illness and family break up.
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