The art of negotiation.
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This paper uses a literature review to question the proposition that nurses will be permitted to care for the psychosocial and spiritual needs of patients in the manner that is frequently presented as the nurses role. Second, it will explore qualities in nurse-patient relationships that can be not only helpful to those who are cared for but also can be a mode of sustenance to the nurse. Issues explored are the social construction of the nurse-patient relationship, reality checking, balancing emotional and cognitive functions in nursing, focus of nursing commitment, power issues, reciprocity and boundaries. Palliative care nursing will be referred to in relation to these themes as it is an area of nursing which highlights the increasing focus on psychosocial care. For this reason questions of what is realistic and sustainable for the nurse are of prime importance.
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One issue that has the potential to confound family or couples therapists working with male couples is the issue of nonmonogamy. For many therapists, sexual nonexclusivity challenges fundamental clinical assumptions that "affairs," or extra-relationship sex or romantic involvements, are symptoms of troubled relationships and are always a form of "sexual acting out." This article explores the issue of sexual exclusivity and nonexclusivity within male couples. In order to achieve both clinical and cultural competency in work with male couples, therapists need to challenge their cultural biases regarding monogamy.
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The mandates that control actions in the federal workplace often challenge academic principles of conduct. Particularly vulnerable is the anthropologists' image of themselves as champions of powerless and voiceless groups in an arena perceived as dominated by a hostile government. This is coupled with convictions that socially responsible anthropology respects individual privacy while disseminating data to encourage culturally informed public and federal decisions. Using examples involving federal cultural and natural resources, we show conflicts within this suite of perspectives and with the demands of the federal workplace. The need for legally defensible decisions, responses to publics with diverse agendas, and requirements for confidentiality and public access to government records test our anthropological convictions as well as available legal protections of individual privacy and the public's right to know. Perhaps the anthropological community will strategize about more effective remedies for the problems of meeting the concerns of the individuals and the publics it cares about.
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This chapter begins with a summary of a model, developed half a century ago, that distinguishes three qualitatively different processes of social influence: compliance, identification, and internalization. The model, originally geared to and experimentally tested in the context of persuasive communication, was subsequently applied to influence in the context of long-term relationships, including psychotherapy, international exchanges, and the socialization of national/ethnic identity. It has been extended to analysis of the relationship of individuals to social systems. Individuals' rule, role, and value orientations to a system--conceptually linked to compliance, identification, and internalization--predict different reactions to their own violations of societal standards, different patterns of personal involvement in the political system, and differences in attitude toward authorities and readiness to obey. In a further extension of the model, three approaches to peacemaking in international or intergroup conflicts are identified--conflict settlement, conflict resolution, and reconciliation--which, respectively, focus on the accommodation of interests, relationships, and identities, and are conducive to changes at the level of compliance, identification, and internalization.
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Collective health refers to a field of knowledge that was developed in Latin America in the 1970s. In Brazil, it has been intrinsically related to the creation of the Unified Health System. One of the key notions in this new health system is integrality of care: the development of responses that are sensitive to the health needs of the population. This study takes integrality as its context and explores the meaning of mental suffering for users of mental health services. Three aspects are discussed: the population's lack of knowledge about what is offered; the difficulty in translating 'mental suffering' into a language understood by health care professionals; and the tendency to deny this suffering because of the fear of stigmatization.