Childrens Bioethics by Maya Sabatello PDF

By Maya Sabatello

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Josepf Ward Swain (New York: Free Press, 1965). , 465–66, 469–71, 385–92; Lauren Langman, “Culture, Identity and Hegemony: the Body in a Global Age,” Current Sociology 51, no. 3–4 (2003): 225. 53 “Imagined community” is built on Benedict Anderson’s discussion on the cultural construction of a sense of a political community of the nation-state, whereby although “the members of even the smallest nation do not know most of their fellow-members, meet them or even hear of them, . . ” Benedict Anderson, Imagined Communities, rev.

3 (1995–96): 1329; Anna Karpman, “Informed Consent: Does the First Amendment Protect a Patients’ Right to Choose Alternative Treatment,” New York Law School Journal Human Rights16 (2000): 938; Ofra Golan, “The Requirement of “Informed Consent” as an Expression of Human Dignity,” Shaarei Mishpat 2, no. ). 39 Eisenbruch and Handelman, 1296. 40 Cheng-tek Tai and Seng Lin, 52. ” See Helman, 5. 42 Lisa L. Capps, “Fright Illness in Hmong Children,” Pediatric/Nursing 25, no. 4 (1999): 381. 43 Robert E.

Furthermore, focusing on bodily and medical practices of minority groups leads one to miss the point. Culture is a universal feature of humanity. Thus, traditional practices are performed not only by minority groups but also by majority groups. In communities where male circumcision is practiced by 105 Gentry W. Yectman, “Cao Gio (Coin Rubbing): Vietnamese Attitudes Toward Health Care,” Journal of the American Medical Association 244 no. 24 1980: 2749. 106 In one reported case, a Vietnamese father who unsuccessfully used coining to heal his son committed suicide after being jailed and accused of child abuse.

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