Healing at the Borderland of Medicine and Religion: Regulating Potential Abuse of Authority by Spiritual Healers

2002 ◽  
Vol 18 (2) ◽  
pp. 373 ◽  
Author(s):  
Michael H. Cohen
The Lancet ◽  
1960 ◽  
Vol 276 (7153) ◽  
pp. 768
Author(s):  
W. Norman-Taylor
Keyword(s):  

1996 ◽  
Vol 17 (8) ◽  
pp. 279-283
Author(s):  
Kathi J. Kemper

Over the past 50 years, health care has grown more complex and specialized. Health-care institutions now are staffed with an array of specialist physicians, social workers, psychologists, therapists, and nutritionists as well as general practitioners and nurses. The types of providers outside of the hospital are even more numerous and diverse: physicians; nurses; nurse practitioners; chiropractors; counselors; acupuncturists; herbalists; spiritual healers; and purveyors of nutritional supplements, aromatherapy, crystals, and more. Intent on distinguishing their "products," providers focus on differences, polarizing into distinct camps such as "mainstream or traditional" versus "alternative or unconventional." Although these dichotomies are simple, they also can mislead. The definition of "alternative" is very dependent on the definition "mainstream"; acupuncture may be an alternative in one setting, but it clearly is traditional within Asian communities. Therapies that once were considered unconventional, such as hypnosis and meditation, have moved into many mainstream medical settings. (See Sugarman article "Hypnosis: Teaching Children Self-regulation" in the January 1996 issue of Pediatrics in Review.) The public wants health care that is low-cost, safe, effective, and personalized. Practitioners of "natural" therapies often are viewed as more humanistic and less technological than busy physicians. According to one study, in 1990, alternative medical therapies were used by nearly one third of Americans.1


1997 ◽  
Vol 37 (1) ◽  
pp. 41-45
Author(s):  
Colm Cooney ◽  
Walid A. Hamid

This paper describes current health legislation used to deal with actual and potential abuse of elderly people with dementia living in the community. Recent recommendations made regarding updating existing legal processes and creating new provisions are also outlined.


2021 ◽  
Vol 2 (1) ◽  
pp. 93-98
Author(s):  
Ni Made Putri Kartika Jati ◽  
I Wayan Arthanaya ◽  
I Nyoman Sutama

Free visit visa is a visa granted to foreigners upon arrival in Indonesia without paying a visa for a period of 30 days and cannot be extended. Visit visa free can be given at several Immigration Examination Sites (TPI) spread throughout Indonesia. The Ngurah Rai Special Class I Immigration Office personally supervises an Immigration Checkpoint, namely I Gusti Ngurah Rai International Airport. Regarding the implementation of a visit visa-free policy, the efforts made by the immigration ranks include: increasing the number of personnel, increasing supervision of landings and entry permits for foreigners, monitoring the use of residence permits by foreigners in various places, especially in the tourism sector and in various entertainment venues, there is cooperation between agencies in preventing prevention of visa-free use to minimize potential abuse of rules. The purpose of this study was to determine the application of visa-free policies at the Ngurah Rai Special Class I Immigration Office and to find out the legal consequences of the visa-free policy at the Ngurah Rai Special Class I Immigration Office. The research method uses empirical descriptive. The results of the study indicate that the application of a visa-free policy at the Ngurah Rai Special Class I Immigration Office is in accordance with the latest regulations, namely the Republic of Indonesia Presidential Regulation Number 21 of 2016 concerning Visit Visa Free. There are 169 countries around the world whose citizens can visit Indonesia without using a visa. It aims to improve bilateral relations, especially in terms of the tourism economy where the number of foreign tourists to Indonesia is targeted by the government of 20 million tourists by 2019. Legal Consequences Caused From Visa-Free Policies At the Ngurah Rai Special Class I Immigration Office, where according to one of the immigration functions is to select every intention of arriving foreigners, there are several cases of violations of law which can be easier to enter Indonesia such as foreign workers who work without complete permission in Indonesia.


Author(s):  
Agneta Gulz ◽  
Magnus Haake ◽  
Annika Silvervarg ◽  
Björn Sjödén ◽  
George Veletsianos

This chapter discusses design challenges encountered when developing a conversational pedagogical agent. By tracing the historical roots of pedagogical agents in Intelligent Tutoring Systems (ITS), we discern central developments in creating an agent that is both knowledgeable and fosters a social relationship with the learner. Main challenges faced when attempting to develop a pedagogical agent of this kind relate to: i) learners’ expectations on the agent’s knowledge and social profile, ii) dealing with learners’ engagement in off-task conversation and iii) managing potential abuse of the agent. We discuss these challenges and possible ways to address them, with reference to an ongoing Research & Development project, and with a focus on the design of a pedagogical agent’s visual embodiment and its conversational capabilities.


This chapter includes discussion on the nature of spirituality in a secular and multicultural world. It describes the relationship between religion and spirituality and the role of faith practices, religion, and spiritual assessment. It also outlines the nature of spiritual pain, and its importance in holistic care. The word ‘spirit’ is widely used in our culture. Politicians speak about the ‘spirit’ of their party, veterans talk about the wartime ‘spirit’; religious people discuss the ‘spirit’ as that part of human being that survives death, whereas humanists might regard the human ‘spirit’ as an individual’s essential, but non-religious, life force. Related words are equally common and diverse: footballers describe their team as a spiritual home; spiritual music and spiritual art are fashionable; and there are spiritual healers, spiritual life coaches, spiritual directors, and even spiritually revitalizing beauty products. Spiritual care, particularly of those facing their own death, demands the response of a wise and compassionate ‘spiritual friend’. Not every member of the multidisciplinary team will want to or be equipped to offer this level of spiritual care. But each can contribute to enabling a patient to find a ‘way of being’ that will help them to go through the experience of dying in the way appropriate to them.


2019 ◽  
Author(s):  
Rebecca Lee

Abstract Today, there is worldwide consensus that ageing has become an issue of global concern. The frail elderly, together with other vulnerable sections of the community, may turn to adult guardianship, a mechanism for planning for and the protection of individuals with cognitive impairment. There is, however, an inherent tension at the heart of the legal institution of adult guardianship: although it protects individuals with cognitive impairment from potential abuse and exploitation, that protection is often provided by subjecting individuals to the plenary authority of their guardians. Against this backdrop, this article critically examines the struggle with the tension within the adult guardianship regime in Hong Kong and, drawing on reforms in major jurisdictions with long-standing experience of guardianship experimentation, explores the features of a guardianship system that tackles this dilemma.


Sign in / Sign up

Export Citation Format

Share Document