Monday, February 24, 2020
Public Policy Research Paper Example | Topics and Well Written Essays - 1000 words
Public Policy - Research Paper Example NAPWAââ¬â¢S importance discussed in this paper is in regards to the criminalization of those with HIV/AIDS who gives the virus to another individual whether or not that was the individualââ¬â¢s intent. NAPWA argues this point and yet shares the view that those who intentionally infect another individual with the virus should be criminally prosecuted but not those who unintentionally pass the virus on (Lesieur) Matt Lesieur, NAPWAââ¬â¢s vice president of public policy presents NAPWAââ¬â¢s 2011 Public Policy Agenda in regards to HIV Criminalization (Lesieur) Across the country laws are being presented that are designed to criminally prosecute the transmission of HIV infection (Lesieur) NAPWAââ¬â¢s Public Policy department has stood up to address these laws and legislations that are trying to be incorporated. NAPWA argues that carrying out with these laws and legislations designed to criminally prosecute the transmission of HIV infection would cause serious hindrances in the HIV/AIDS community. ... This is where NAPWA argues the point of the unintentional criminalization of the transmission of the virus. NAPWA feels that ââ¬Å"From a public health perspective, applying criminal law to cases not involving intent can actually impede HIV preventionâ⬠(Lesieur) Individuals aware of this law who may feel the law is unjust will be less opting to learn their status. Doing this could possibly cause an even greater spread of the virus. The benefits of an individual finding out his/her status is the proper care of that individual as well as keeping that individualââ¬â¢s partner safe. The proper care comes through appropriate medication and thorough education. Every individual with breath in his/her body still has a life to live no matter what theyââ¬â¢re living with. Teaching individuals how to live with the HIV/AIDS virus is just as important as teaching or preparing your teenager about to graduate from High school to go out and live in college or just out on their own in ge neral. The generalization of the laws designed to prosecute the transmission of the HIV/AIDS virus is a hindrance to this awareness, education and prevention. NAPWAââ¬â¢s Matt Lesieur also argues that ââ¬Å"The criminalization of HIV transmission also tends to increase the discrimination against people living with HIV, and other stigmatized groups such as migrants, injecting drug users, sex workers and men who have sex with menâ⬠NAPWA didnââ¬â¢t just have a difference of opinion in regards to these laws and legislations that are trying to be put into place but more a ââ¬Å"reasonableâ⬠solution. NAPWAââ¬â¢s suggestion instead is as follows: -Criminal law should not be used as tool to prevent the transmission of HIV. Rather Governments should expand public health programs grounded in
Saturday, February 8, 2020
Vodun and the related Voodoo religions of the African culture Essay
Vodun and the related Voodoo religions of the African culture - Essay Example None of the part of this great continent can claim absolute ownership regarding the origination of Voodoo. However the Voodoo in its present form had been originated in Haiti when the Europeans colonized the Hispaniola. The origination of Voodoo has strong connection and interlink with the transportation of African slaves to the other parts of the world. When Africa first came under the European domination; the Africans were readily started to be considered as cheap labor and worthy of transportation as slaves. The European colonists were confident that since these slaves belonged to different ethnic groups hence, they can never come together and build any resistance against their so called white rulers (Chesi, 6-7; Louis, 47). Interestingly Voodoo evolved as a phenomenon within unity in diversity. The continuous oppression of the European rulers and the misery of slavery created a common thread among those who were oppressed and in search of salvation they created a religion that wa s a mix of different faiths and practises; cumulatively referred as Voodoo (Christoph and Oberlander). The term Voodoo has evolved from the West African term Vodun and is a fusion of different beliefs that came from various African Ethnic groups namely ââ¬Å"Fon, the Nago, the Ibos, Dahomeans, Congos , Senegalese, Haussars, Caplaous, Mondungues, Mandinge, Angolese, Libyans, Ethiopians, and the Malgaches.â⬠(Voodoo)... Such rituals are a culmination of ââ¬Å"prayers, drumming, dancing, singing and animal sacrificeâ⬠(Edwards, 296). Among many other animals; serpent holds the prime spot in Voodoo rituals. The importance of serpent in Voodoo rituals can be easily grasped through the fact that the word Voodoo means ââ¬Å"the snake under whose auspices gathers all who share the faithâ⬠(Voodoo). The serpent expresses his immense power through the Papa or Maman who is the high priest. Among all other deities Bon Dieu is considered as most powerful and prime of them all. In Voodoo spirits are called Loa who on one hand controls Mother Nature and on the other determines human fate through influencing their health, financial prosperity and happiness. Some important deities in Voodoo are Damballah, Ezil, Ogu, Agwe and Legba (Michel, 63; Owusu, 43). In Voodoo ceremony the spirit or the Loa occupies the soul and body of the faithful participants and delivers his advice, warnings and desires throug h them. Voodoo is closely associated with nature and every possible natural phenomenon is considered to be the act of a Loa. In western culture there is a misconception regarding Voodoo dance that forms an important part of any Voodoo ceremony (Owusu). Such dance as described by the western experts is sexual expression. In reality they are just the opposite; these dances are spiritual expression and an attempt to get connected with the divine being. Unlike many other religions Voodoo is mainly based on practical experience and is deeply routed with the family and the community. An excellent example of that might be considering the dead ancestors as a part of the Loas (Rigaud, 50). Somewhere such belief is deeply routed with history
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