Patient Interview Essay Example for Free

Patient Interview Essay Enable to conduct a study that could represent the population of hypertensive people, the researchers decided to divide themselves into two. This is for the purpose of having participants from two different locations. The first group was designated to obtain three patients from the clinic whereas the second group was assigned to attain at least 2 more patients from the university. The former was able to able to approach ten people hence only a ratio of 1:3 agreed to participate. The latter, on the other hand, manage to found two participants out of the eight people they have approached. Both groups of researchers followed the same approach in inviting their potential participants. Most of the participants were either patients in the clinic or employees of the university. The researchers explain the purpose and format of the interview, the terms of confidentiality, and how long will the intended interviews lasts. After the patient interviewee agreed to participate, they had lead to a less noisy environment within the vicinity of both the clinic and the university. The Patients Patient number 1 is a 63-years old man. His ethnicity falls under the African-American category. He has completed his graduate school and was now a successful businessman. He has been diagnosed to have Diabetes Mellitus two years ago and a known hypertensive at the early age of 36. He is insured under the Health Maintenance Organization or what commonly known as HMO. Patient number 2 is a 47-years old female. She originates from Canada. She’s a high school graduate and was now working as a cashier. She claims she doesn’t have any disease at all. This patient has no insurance of any kind. Patient Number 3 is a 58-years old Chinese Professor. He has recently been diagnosed to have renal problem, which could eventually lead to end-stage renal disease if not properly addressed. He has also mentioned that he has some fluctuating blood pressure readings over the past three years. As for his insurance, he was under Medicare. Patient Number 4 is a 37 years old factory worker from Sweden. He claimed he was a known hypertensive since the age of 30 because of his fondness to eat fatty foods. He doesn’t have any insurance at all. Patient Number 5 is a 70-year old retired engineer, who originates from Australia. Although old, he claimed that he was still in the pink of health except for his arthritis. This patient is insured under HMO, that he says he’s not worried if ever he would have illness in the future. These five patients came from different walks of life. But their knowledge and belief about their condition varies slightly. The study showed that the most prevalent issues among the participants were how they conceive the seriousness of having elevated blood pressure. Most of the participants were unaware of its complications. How can these patients be cured if they haven’t felt the danger it can bring to their lives? The first step to healing any disease state no matter how tough it is; is the knowledge of disease, identifying cause, risk factors of worsening the disease and barriers preventing the cure of the disease (Alexander, 2003). When these patients got to know their real health state, awareness follows. By doing so they can be able to grasp the notion of their actual condition Another issue that surfaced among the participants is the misconceptions they have about the origin and cause of hypertension. Many patients often perceive their illness as a burden they will carry out all their lives and that no matter what they do, they won’t achieve a normal state. This perception affects patients negatively because it impacts on their compliance; these perceptions and feelings make patients lose hope of curing (Ross, 2004). This is not true however, patients with hypertension might have the disease all throughout their lives but it can be kept under controlled. In addition, poor control was due to other lifestyles that patients were practicing (Egan, 2003). So with the right lifestyle, management and compliance, hypertension can stay at bay side for the rest of their lives. For any medical intervention to be effective, trust and communication between the healthcare provider and patients is a vital aspect. The interventions discussed would be very much beneficial to combat the increasing incidence of hypertension among the productive and elderly population. By distributing pamphlets that contained details regarding how to take medicines and obtain blood pressure through the use of blood pressure apparatus, we are escalating their awareness for self-care and evaluation as well. Moreover, thru this dissemination of information we can constitute reinforcement on patient’s education on how to be conscious of their health state. But one aspect should be included in that method. People should be taught regarding the normal blood pressure range and how an increase or decrease of this range can affect their whole being. The most significant contribution of this method is that, not only will it be beneficial to people with hypertension but it can also helps to identify those people who is unaware that they might already be suffering from elevated blood pressure. It is important to note here that educating patients about general knowledge and awareness is not enough to effectively treat or control hypertension. Patients should be thought to recognize and adhere to the importance of following their blood pressure readings daily to well control their state and prevent any worsening that could take place. Focusing on educating patients will for sure prevent the progression to strokes and heart diseases (Oliveria, 2004). As for the implementation of mandatory course, it will also be imperative to have this method of intervention because it can obliterate misconceptions. Many people think that having hypertension is not a serious state. By obligating them to attend courses they can be made aware that hypertension can lead to a more life threatening conditions like strokes and heart attacks. It is true indeed that when patient understands their condition, compliance is better as compared to those who do not have any idea of their real health status. But there is a drawback here; the course should be as simplified as possible. Because illiteracy is increasing worldwide, subsequently many patients won’t be able to understand complicated and technical words. Low literate patients will not be able to fully manage or comprehend medical devices to track of disease progression and prevent worsening of status (Williams, 1998). Keeping a diary of everyday’s intake and activity can lead to a more personal and specialized management. Thus it can lead in identifying what activity or food can be minimized to obtain the necessary result. In general, education brings awareness and can then lead to better compliance.

Propaganda and How It Is Uses by United States Government :: American Government, American Expansion

In today society, our daily lives are surrounding by ads, television, internet, the presses, and many publications. These are some of the many forms of what is called propaganda. It â€Å"is a form of communication that is aimed at influencing the attitude of a community toward some cause or position so as to benefit oneself† (Online Wikipedia). Here, I am not talking about some superstores promotion like Wal-Mart or Costco to persuade us to buy their products. On the contrary, I am talking about how propaganda is use by United States Government to dominate the public point of view in time of wars, or alter public perception of political or none political issues. Now, let us look at some historical events where our government uses propaganda in those situations. Begin with the Philippines war, slogan like â€Å"advancing freedom†, â€Å"Christian benevolence†, and â€Å"prosperity† were use to â€Å"break† the â€Å"anti-imperial traditionsâ⠂¬  of the people in order to enable the McKinley Administration to legally conduct wars against the Filipinos â€Å"for control of the Philippine Islands† (Brewer 14). The intention of the war was that the U.S. believed the islands are strategic locations to â€Å"the markets and natural resources of Asia† (Brewer 14). However, the truth can not be disclosed to the public, and government needs public supports for the war. And so, the McKinley Administration portrait a total different image of â€Å"American expansion in the Pacific as a continuation of Manifest Destiny, comparing the Filipinos to Native Americans, calling them savage warriors or ‘little brown brothers’ (Brewer 15). Then come World War I, President Woodrow Wilson Administration established the â€Å"Creel Commission† to manipulate the so called â€Å"extremely pacifistic population† to wrath war against Germany (Chomsky 11). And at the end of the war, the same strategy of propaganda is use to â€Å"destroying unions and eliminating such dangerous problems as freedom of the press and freedom of political thought† (Chomsky 12). This was later known as the Red Scare. Although under the leadership of the President, the propaganda used are strongly support and pushed by the media and businesses for their own interest. Furthermore, there is that certain group of people in society who considered themselves as the â€Å"more intelligent members of the community† or â€Å"specialized class of responsible men† who believed only they can understand the common interests of the people (Chomsky 12, 15).

American Indians Two Spirits

The role of the American Indians (Native Americans) in the United States cannot be underestimated. In fact, this people are the part of a cultural legacy of the United States. Due to the multiple tribes inhabiting America from East to West Americans loaned many of the common names and other terms going directly from the language of Native Americans. It concerns everything about the names of multiple states, towns, cities, etc. However, this research has its aim to disclose the nature of Native Americans in terms of gender roles and gender issues scoped out for today.In such an analysis one should pay special attention to some similarities or differences (natch! ) about two-spirit people among Native Americans. Moreover, it is not for nothing that the cultural as well as mythological approaches are taken to help an observer get the right idea of specificities going around these unique people, namely American Indians.First of all, it is possible to suggest that Indians living in the No rth America and throughout the United States, in particular, keep their culture in safety from the ominous (as they say) impacts of the Western culture.Hence, some similar terms and states of people have another coloring among Natives than it is among Westerners. Thus, one of the aspects in the research paper covers the cultural aspects of these spiritually well-treated people. Next, the question will be about the concept of two-spirit people (two-spirits) coming out to be among Native Americans. Finally, the discussion will touch upon some justifications of suchlike characterization of Native Americans. This will presuppose using features of compare/contrast analysis.As a finishing stroke, an observer should be ready to perceive the reality of two-spirit people, as it falls into traditional concept of gender, sex, sexuality, and spirituality among Native Americans (Jacobs, Thomas, & Lang, 1997).Nonetheless, the play is worth candles, as they say. Thus, the value of the research is in its sociological as well as anthropological investigation of tribal life of Native Americans and some peculiarities of berdache people (meaning two-spirits). Evaluation First of all, it is necessary to draw one’s attention to the mythology of Native Americans.They are quite spiritual in their beliefs and in traditions as well. Everything about their beliefs in divinity starts from glorifying spirits incorporated in well-known elements of nature or natural features (Leeming & Page, 2000).Woodlands and Plains are the most appreciated by Natives, as the place for the basic spiritual powers (Manitou and wakan) which are personified in these widespread areas inhabited by American Indians (Leeming & Page, 2000). Hence, the cultural background of Native Americans starts with the mythology and faith they share for centuries.Such a multifaceted reality encounters some critical points while Western civilizations are trying to critique beliefs of Natives, as primitive and no longer p ossible in a fast-growing world. Nevertheless, mythology is inseparable out of what Natives secure about their own attitudes toward some social events or people being different than the rest of the tribal community. This characterization is for a reason, since gender roles and the concept of sexuality are thought of in a different way by American Indians.It is a matter of their identity and dignity. Owing to keeping their culture(s) in safety, Native Americans secure social equilibrium on the spot. Thus, it is worth mentioning that features of any kind are open for discussion in a tribe.Some of them being a taboo for Western people are beyond reproach among Natives. In fact, the question is about Native American berdaches, as the two-spirit people. As it was mentioned before, American Indians kept their precious beliefs out of Western implications.As a matter of fact, Indians are likely to omit the notion of â€Å"berdache† by changing it to another concept of â€Å"two-spir it† (Jacobs, Thomas, & Lang, 1997). This is because the term itself originates from the nineteenth century when it defined â€Å"slaveboys,† â€Å"catamites,† or â€Å"inverts.†Hence, Natives, as a freewill community of people in the United States, prove their identity through the notions of spirituality and belonging to a tribe. This is the most valued features associated with these people. American Indians are non-violent by nature. It is well reported in the legends going along with tribes throughout the continent.Before getting the idea of the Great Spirit, two people were proposed to choose the weapon: the first one chose a gun and became a white man while the second one chose a bow and an arrow and became an Indian (Leeming & Page, 2000).In this mythic inscription American Indians tried to illuminate that spirits saved them from â€Å"extinction,† so to speak, by letting to choose afterwards. Otherwise, they would become as a Whiteman, cruel a nd apt at violence. This is the gist of why American Indians are likely to ignore what the Western civilization has proposed them.It is so even in social relationships, of course. Indians are not willing to use the same terms as whites use. They are scrupulous at finding a better explanation of peoples’ lives. Notwithstanding some unique states of peoples’ souls and spirits in a tribe, Indians follow the prescriptions of their predecessors in judging all of their identity. It is about time to give some new implications on the term of two-spirit people. In fact, these are those being of one gender physically, but feeling strongly the presence of another gender at the same time.This simple definition provides a scope of reasoning over the nature of indigenous people in the United States. Gender was always viewed by Native Americans as having a spiritual background. The physical sphere for the spirit is a secondary thing to interpret Indians’ justification of why t hey think of gender relationships differently. By contrast, indigenous people of America use their own characterization of gender. Brown (1997) identifies six basic gender styles among Native Americans, i. e. men and women, not-men and not-women, gays and lesbians.This characterization gives substantial grounds to suppose American Indians more varied and free-to-judge about gender analysis and its significance. Western culture views these particularities senseless reducing them to four or even two elements. It is due to the influence of morale and historical background outlining bigotries as of berdaches. It is important that American Indians view a man and a woman as two beginnings or halves to give further life to a tribe. These incorporations are done to prescribe a divine nature of gender in its spiritual patterning.All in all, indigenous people are apt at coming up with the alternative gender style in their society. Despite Western people, Indians, therefore, reduce an extent o f tribal conflicts due to a right understanding of different genders in people. For instance, in Santee Dakota and Lakota tribes, gender styles are in most points associated with particular cultural norms as for berdaches and fetishism as a term which unnecessarily linked to two-spirit people (Brown, 1997). These particularities gave American Indians more freedom to choose their social niche within a tribal society.Nevertheless, one should see a sociological prerequisite for diminishing a degree of controversial, frequently conflict, situations. Native American gays and lesbians is another aspect of the discussion. These people feel no prejudice or blame because of their gender style. In fact, two-spirit people are concerned with some magical power being with them, as healers or even as associates to witchcraft (Jacobs, Thomas, & Lang, 1997). In this respect American Indian people do not feel like hating two-spirit people. One should notice a distinct use of the word â€Å"spirit.à ¢â‚¬ This is where a respectful attitude toward Native American berdaches starts. What is more, it is largely considered that indigenous people in the United States are unique for their own views on life and manners of social existence.This goes along with the anthropological features of two-gendered spirits of some people living in a tribe. As a matter of fact, in the contemporary discourse gays and lesbians among Native Americans are really different from those of other ethnical belongings (Western people, in particular) (Brown, 1997).Century-long history of American Indians and their unbreakable strong traditions in fulfilling their destinies does not give them a chance to drop a hint of doubt concerning their spirituality. It is remarkable that two-spirit people are also endured with force.This one is appreciated among tribal society to bear a healing power and a so-called ‘mascot’ for the rest of the society. Thus, these people are largely considered to be involve d into spiritual connections with the Great Spirit as well as with Manitou and wakan.Once again, it is significant to admit that the main difference of shaping gender identities between Native Americans and Western people is in their cultures. Culture is a multilevel system bearing the identity of a community or even society of individuals.The anthropological issue is that cultural belonging exemplifies itself in gender attitudes (Wood, 2008). As was mentioned before, two-spirit people are a particular calque for gays and lesbians in the rest of the world. However, this notion is incomplete, as it bears no connection to how American Indians treat it.Thereupon, one should be careful and accurate in explaining the fact that two-spirit people are not similar to gays and lesbians in a simple conception. Two-spirit people are admired among Native Americans (Wood, 2008).Intersexuality means something special for American Indians. It is an aspect of a sacred features in a man incorporated with spirits being of different genders. Therefore, people should not treat it wrong that two-spirit people of Native Americans have nothing to do with something else but gay or lesbian attitudes and way of life.The features of acceptance and belonging for two-spirit people today are critical, as there is a collision of two cultural backgrounds, namely Native American and traditional gay cultures (Gilley, 2006).Two-spirit American Indians are so by their initial realization of their place among people and in terms of spiritual features corresponding to their Indian identity. It is hard to talk on this topic due to the increase of current gay culture dampening genuinely sacred understanding of two-spirit implementation among Indians.Recent studies on being a two-spirit individual within Native American communities show that it is impossible for indigenous people to impose surgery for making the prevailing feeling as of gender physically apparent (Gilley, 2006).This is a silly thing f or those who knew about two-spirit people long before the scientific and technological progress and the development of medicine and plastic surgery. It is a state of spirit, a state of soul, thus, a state of mind for Native Americans.Nonetheless, it is not a big secret that in contemporary tribal rites and priorities two-spirit people encounter some problems with the overall acceptance and further belonging to American Indian society (Wood, 2008). Historically, the cultural tradition of two-spirit people among different tribes has its specific definitions. Lev (2004) provides a set of different notions for two-spirit people in different tribes: â€Å"winkte (Lakota), nadleehi (Navaho), bote (Crow), lhamana (Zuni), and haxu’xan (Arapaho) for males, and hwame (Mojave) for females† (59).Dual-gender states are explained differently but all of them derived from the precious for Indians cultural framework and strong connection to their indigenous beliefs in spirituality of a ny individual within Native American society. The hegemonic Western culture is a great impediment for two-spirit people among Native Americans. The question is that these people cannot but be nearby the trends and features of traditional gay and lesbian culture. Thus, dualism of genders seems to be on the edge of having no genuine spiritual coloring for Indians.In this respect it is interesting that Native American berdaches are not traditionally concerned with homosexuality in terms of gender relationships, but just physically (Jacobs, Thomas, & Lang, 1997). This evaluation comes out to be a critical and quite contradicting as explained on the part of Native Americans. The idea is that everyone having an intercourse with two-spirit people is never considered to be a gay or a lesbian: If you are a man and you have sexual relationship with a ‘berdache,’ you’re not having sex with another man. You’re having sex with a ‘berdache.’And if youâ€⠄¢re a woman who has sex with a ‘berdache,’ you’re not having sex with a woman, you’re having sex with a ‘berdache. ’ So the partners of the ‘berdache’ technically are never homosexual because they’re not having sex with their same gender† (Jacobs, Thomas, & Lang, 1997, p. 104-105) This truth (apparently, an assumption) by Native Americans illuminates a sticking point for Western mentality and rationale of what being a gay or a lesbian means at large. Cultural prospects are above all for indigenous people in the North America.In fact, there is a feature of admiration in evidence. Many anthropologists refer Native Americans in their understanding of two-spirit people to some Asian cultures which have full-fledged settings of beliefs similar to duality of genders among American Indians. As might be considered, these implications are for a reason. They drop a light on the century-long communication within Indian peoples. In turn it was reflected on every feature of social life and further adaptation for living with â€Å"white† neighbors. This is why gender relationships are widely anticipated nowadays.To say more, American Indians are likely to personify deities in terms of their duality and reference to both genders. Two personifications of gender types from the spiritual point of view are eagle for a male part and coyote for a female part (Leeming & Page, 2000). Embodiment of two genders associated with nature and animals, particularly, brings a new understanding of homosexuality in. It has many things to do with neutrality and supremacy when individuals bear different feelings and preferences in life as for individuals of the same gender.It is almost impossible to speak about a two-spirit man or woman, as a bearer of some particular gender type. Here comes a dilemma in judging American Indians. They are never considered to be of the same values as pursuant to European people.Not-men and not-women are likely to be discovered out of men and women but as those having some magic power at their disposal (Brown, 1997). Among six gender styles, one should be attentive and quite rational not to mix not-men and not-women with gays and lesbians. This is why there is another incorporation of gender belonging as constituted by Native Americans.At a glance, it is hard to believe it, but it needs a proper look at how socialization takes place among American Indians. Hence, it is impossible to identify two-spirit people similar to current gays and lesbians.This would be a particular anthropological and sociological mistake. Different researches proved it to be right and full of rationality if only looking at the historical, cultural, and religious background of indigenous peoples living in America. Looking at what has been discussed previously, one can make up his/her mind about how to explain two-spirit people among Native Americans.It is apparent that the main difference betwee n two-spirits and gays with lesbians is in the spiritual and cultural background. It is a niche which provides a place for further dimensions in gender styles and gender treatment among American Indians. In the milieu of â€Å"Native American gender diversity† most of the scholars refer all two-spirits to bearing more male features than female ones (Gilley, 2006). This is why, since the colonial era until present it is documented that both not-men and not-women are basically characterized through features of masculinity.This assumption provides a scope of differences to consider two-spirit people not the same as traditionally understood homosexual minorities, as long as the European gay culture presupposes men to be like women in manners and other features and women to be more like women, as they can understand each other better than men could. This makes a constraint between two types of cultural and social ways of perceiving the reality. Westerners and Native Americans deli neate initially different beliefs which are inseparable from gender identities and attitudes toward them.The thing is that homosexuality among Westerners is in most points a reflection of Ancient Greek attitudes toward gender relationships. This idea got through different philosophical and social theories and explanations leading toward present identification of gay culture, as something transcendent and magnificent. Conversely, the evaluation of two-spirit homosexual identity among Native Americans begins on the moment when Indians came to the American continent long before the Europeans discovered it.Thus, it is rational to state two-spirit tradition of American Indians, as purely inscribed into the cultural background of these peoples. Hence, it has no Western or some other alloys of cultural intrusions, as Indians were isolated for many years continentally and by sea. This is why both cultures do not fit in what they mean for people belonging to them. A civilized life and seemin gly old-fashioned traits in traditions are like a medal with two different edges. Strict and quite elaborated norms in tribes of American Indians did not exclude homosexuality.This provides an assumption that transgender versatility should be taken into consideration in every culture in the world. As concerned with Native Americans, their predominantly genuine coloring in provision of the same sex relationships among some few people in a community are functionally defined. In this respect Lev (2004) identifies three core-features among two-spirit people within Native Americans, namely: â€Å"(1) a cross-role specialization in social, productive, and domestic roles; (2) spiritual sanction and associated powers; and (3) gender variation often denoted by cross dressing behavior† (60).This classification of the basic functions as of two-spirit people assumes implication of the key-features hierarchy. Just as they are listed above, these features should be understood by means of t he ascending scale.Two-spirit people, as described in the several tribes in the United States since the colonial time, were obliged to commit with both male and female social worlds (Gilley, 2006). It corresponds to the fact that social taboos were not possible for those who could not give birth to a child. Moreover, it becomes so until now.Two-spirit people are no longer appropriate to be claimed as having something of a man or of a woman. These people shared labor of both gender types inside Native Americans. This is why in Zuni, Cherokee, and other tribes two-spirit people were respectful for being good craftsmen or highly apt at social work within the tribal community.In fact, men could do weaving and potting alongside with hunting big game and building wigwams (Gilley, 2006). Two-spirit men were not separated from the male part of the community, but rather appreciated and adored. This constituted the same for two-spirit women.Notwithstanding, two-spirit people are widely said t o be another, third, type of gender relationships among Native Americans. This statement gives enough space to consider two-spirits economically and socially profitable for their communities.However, it is possible for those representatives of such gender type who position themselves as Jacks-of-all-trades. Nevertheless, experts are apt at characterizing the two-spirits as rather valuable individuals who are even believed to predict different events and to speak directly with spirits. This cannot but suppress ardency of the rest of a tribe.However, there were evidences when two-spirit people were widely suspected in witchcraft and bad will of spirits (Jacobs, Thomas, & Lang, 1997). Not for nothing, it was something like hatred to witches in a medieval Europe. Wood (2008) is inclined in her studies to state that two-spirit people of indigenous tribes of America are the result of the prior matrilineal system established among American Indians. In this respect everything, social, prope rty, or inherited things, were for women, not for men. Perhaps, this was a real pivot around which a symbiosis of two genders appeared and was applied to be another kind of gender relationships.To date, it is taken for granted that two-spirit people embody mostly cultural features and consequences in the evolution of Native Americans’ social life and development. Some experts still show perseverance in identifying two-spirit people through their spiritual estimation. However, the historical and ethno-sociological points of view give grounds to make sure Native American two-spirit people emerged as a result of some social privileges and appropriate changes in the social system and in stratification of individuals inhabiting a definite tribe.Different biases are concerned with some assumptions on the divine and culturally original personification of two-spirit people. This provides further discussion or debate, so to speak, in order to evaluate the social and cultural insights into the essence of what people call Native Americans.Contemporary talks on the theme of two-spirit people among indigenous tribes and peoples living in America including Inuit and Siberian Chukchi are all about transgendered people (being so few within communities) who are concerned women if they are two-spirit men and vice versa (Jacobs, Thomas, & Lang, 1997).This is in evidence until now, and no Western intruder can explain indigenous people the gist of such doing or, perhaps, its amoral side. Moreover, culture is a strong and quite dynamic unity of states and relationships between individuals of the same cultural terrain. This is why there is plenty to talk about social factors impacting cultural growth or decline. Now, it is vital to distinguish between the main dimensions to explain the nature of two-spirit people.It was aforementioned that this is a social and physical mixture of feelings inside an individual grounded on the cultural and the religious features. Lev (2004) giv es a holistic idea on how an observer should think of two-spirit people taking into consideration everything highlighted earlier, namely: â€Å"Though physically Two-Spirit people were not commonly known to be hermaphroditic or intersexed, they are considered to have the social characteristics of both men and women and – consistent with the Indian worldview – they are thought to possess the visions of both sexes† (60).This is, perhaps, the most appropriate in terms of the social discourse. The main obstacle as well as means to survive for two-spirit people is that they should adapt to two social systems with different settings of values and morale, i. e. American and American Indian (Brown, 1997). Getting through the diversity of likes and dislikes in both systems, these people managed to save their culture despite their gender inappropriateness with traditionally marked borders.This is the gist of what makes indigenous people living in the United States so scru pulous and up-and-coming in social or everyday activities. Another applicable feature of two-spirit people is that they do not separate themselves out of the society and their own communities (Jacobs, Thomas, & Lang, 1997). Traditional Western culture presupposes that gays and lesbians should gather together in special places during some thematic parties and on love parades, in particular.Western gays and lesbians are more likely to isolate their community out of the heterosexual majority. Obviously, some features corresponding to morale and political situation in a country have caused such behaviors. On the other side, isolation is a kind of pride suchlike people manifest to the rest of the society. By contrast, two-spirit people never neglect their direct participation in social services and things to be done at the moment. They feel their responsibility to be nearby the majority and help as they can.This is why two-spirit people are full-fledged individuals among the heterosexual peers. Conclusion/recommendations Based on the investigation and analysis done in this research paper, it is clear now that indigenous people have a set of peculiarities about those individuals who mate with the same sex partners. One should not mix it with the traditionally implemented notions of gays and lesbians. Two-spirit people are true members of their tribal communities and of the American Indian society on the whole.It is said that dual-gendered people among Native Americans are the representatives of the third gender which presupposes both male and female views incorporated with suchlike individuals. Historically, the anthropological analysis proves direct sociological links within which the formation or emergence of two-spirit people began. Even though, the study bears an analytical and descriptive evaluation of two-spirit people among Native Americans, it provides a framework for further recommendations.First of all, the study serves as a direct stimulus for would-be so ciologists and anthropologists. Thus, it is vital that practitioners in these fields take a look at the overall analysis of gender issues among indigenous peoples of America. It would be a great precursor for further deeper insights in the subject matter. However, the research would be incomplete if observers or young scholars found out more up-to-date sources on the problem itself and its place in social affairs maintained and developed throughout the American society.Hence, the overall representation of the research paper covers exhaustive information on two-spirit peoples among American Indians. Its value and its significance for sociology cannot be underestimated for further implications in the Native American studies at schools and in colleges.ReferenceBrown, L. B. (1997). Two spirit people: American Indian, lesbian women and gay men. New York, NY: Routledge.Gilley, B. J. (2006). Becoming two-spirit: gay identity and social acceptance in Indian country. Lincoln, NE: University of Nebraska Press.Jacobs, S. -E. , Thomas, W. , & Lang, S. (1997). Two-spirit people: Native American gender identity, sexuality, and spirituality. Champaign, IL: University of Illinois Press.Leeming, D. A. , & Page, J. (2000). The Mythology of Native North America. Norman, OK: University of Oklahoma Press.Lev, A. I. (2004). Transgender emergence: therapeutic guidelines for working with gender-variant people and their families. New York, NY: Routledge.Wood, J. T. (2008). Gendered lives: communication, gender, and culture. Stanford, CT: Cengage Learning.

Coffee And The Cafe Department Essay - 3274 Words

Executive Summary Nowadays, coffee become something that is very important for coffee lover to start the day or just to hang out with friends coffeehouse has become more familiar feature of Malaysian life. Every day, thousands of people will stop for an espresso based coffee drink. People who would not have dreamed of spending more than RM2.00 to RM3.00 for a cup of coffee a few years ago now gladly pay RM18 to RM22 for light coffee and snacks. The Cafà © Department have vast type of customers, however, we will be focusing on students and working class people as our main customers. To meet the concept of light drinks and snack within a great atmosphere, the coffeehouse will be designed based on ‘green’ nature. At the same time, it will offer variety of products for coffee, smoothies, snacks, and local light delights. Besides, The Cafà © Department offers the fast-paced customers an efficient system via an express â€Å"Walk-Through† lane. Furthermore, the coffeehouse will be offering delivery options to serve more customers using the train system and motorcycle. To be located at Nu Sentral where a central train station is located in Kuala Lumpur, the company expect to be having turnover of RM500,000 per year. The company anticipates rapid growth with a net profit of RM275,000 within the first year. Daily sales will be planned, tracked and analyzed by item, time period and cost of goods. Labor requirements are matched to projected in-restaurant sales for maximum efficiency. TheShow MoreRelatedAnalysis Of E3d Cafe ( Edified 3d Cafe )1227 Words   |  5 PagesEXECUTIVE SUMMARY E3D Cafà © (Edified 3D Cafà ©) unlike an archetypal cafe, will bestow a distinctive convention for communication and entertainment through the medium of 3D printing and student collaboration. E3D Cafà © will be the answer to the increasing demand for innovations within the university and across various faculties and departments. 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