Using “Josephine Boone’s Health History and Discharge Orders,” complete the following components of this assignment:
Josephine’s Health History
and Discharge Orders
Josephine Health History
Ms. Josephine is an 82-year-old female with a history of chronic congestive heart failure (CHF), atrial fibrillation, and hypertension. During the last 6 months, she has been hospitalized four times for exacerbation of her CHF. She was discharged home last Saturday from the hospital after a 3-day stay to treat increased dyspnea, an 8-pound weight gain, and chest pain.
Ms. Josephine is recently widowed and lives alone. She has a daughter, Silvia Cooper, who lives in town but works full time and has family issues of her own. Therefore, family support is limited.
Hospital Discharge Instructions
1) Mountain Top Home Health to evaluate cardio-pulmonary status, medication management, and home safety.
2) Medical Equipment Company to deliver oxygen concentrator and instruct patient in use. O2 at 2 liters per nasal prongs PRN.
3) Prescriptions given at discharge:
o Digoxin 0.25 mg once a day
o Lasix 80 mg twice a day
o Calan 240 mg once a day
4) Order written to continue other home meds.
Josephine’s Home Medication List
5) Zocar 50 mg once a day
6) Minipres 1 mg once a day
7) Vasotec 10 mg twice a day
8) Prilosec 20 mg once a day
9) Furosemide 40 mg once a day
10) Effexor 37.5 mg at bedtime
11) Lanoxin 0.125 mg every other day
12) Multivitamin once a day
13) Potassium 40 mEq once a day
14) Ibuprofen 400 mg q 4 hours as needed for pain
15) Darvocet N 100 mg q 4 hours as needed for pain
16) Nitroglycerin ointment, apply 1 inch every day
Picture the condition of this patient (Josephine), imagine what it could be and construct/write an essay of 2 pages in which you do the following:
1. Identify, prioritize, and describe at least four problems.
2. Provide substantiating evidence (assessment data) for each problem identified.
3. Identify and describe at least four medical and/or nursing interventions.
4. Discuss your rationale for the interventions identified.
Writing on this point is rich as research has been led comprehensively on the theme of the hijab with regards to the reasons why ladies ought to and ought not wear the hijab. The exploration directed was made conceivable using overviews, meetings, polls and perceptions. Katherine Bullock specifically, a Canadian people group dissident, writer and speaker did broad research on the point of the hijab and distributed her discoveries as a book called Rethinking Muslim Women and the Veil which challenges “Chronicled and Modern Stereotypes” . She has additionally distributed articles on Muslim ladies and the media, and Islam and political hypothesis. Motivations behind the exploration The goals of the investigation are to look at if the overwhelming negative Western observation influences the reasons why the Muslim people group is isolated regarding the matter of hijab. This exploration tends to the worry for a discourse that could illuminate westernized social orders about the individual reasons why some female Muslim understudies wear hijab and why others don’t. I need my examination to be significant, important to nearby networks and to open my psyche and that of others by being instructed through research and individual meetings about the subject. Degree and restrictions The pool of members is constrained to the Muslim understudies at TSiBA Education. The informational collection is significant, yet not illustrative of the tremendous scope of Muslims in various settings. It will anyway demonstrate an assorted variety of perspectives inside a typical philosophy and confidence. Plan of improvement Approach 2.1 Participation The objective gathering for the examination is 20 South African Muslim ladies between the ages of 18 and 40. This age assemble is the objective of this investigation since they are the present age of TSiBA understudies and are encountering current South Africa in a period when it appears there is a regularly expanding flood of Western culture. The age amass is additionally prone to incorporate hitched ladies who may be slanted to contemplate the hijab as their marriage may have changed the way every take a gander at the hijab. 2.2 Methods of information accumulation Two arrangements of information will be utilized: 1) open-finished email polls with 20 Muslim understudies about the hijab 2) Conduct meetings and perceptions on the competitors if advance information is required. The principal information accumulation strategy I picked was a basic survey. The exploration draws on subjective information from polls and meetings with 20 Muslim female understudies of fluctuating ages inside the TSiBA people group. After a wide range of drafts of the survey I went to the Tertiary School in Business Administration (TSiBA) Education to disseminate the last form. My poll incorporated the sentiments of both young ladies who wear the hijab and those that don’t. I didn’t request names in any area of the overview to guarantee the secrecy of all my human subjects. At last I gathered 20 reviews altogether. In the wake of social occasion the survey, I broke down the outcomes physically. As my second strategy for information gathering, I led meets, each having a rough term of between 30 minutes. I utilized a chronicle gadget on the entirety of my meetings. Writing REVIEW Presentation Watchwords: Islam, Muslim, hijab, shroud, female, understudies, TSIBA Education, reasons, dominiant negative Western discernment. The level headed discussion in regards to the wearing of religious attire in broad daylight, particularly covers worn by Muslim ladies has expanded in the course of recent years bringing about a great deal of contention among the individuals who concur with the training and the individuals who don’t (iqraonline.net). The French, alongside the west expected that the hijab would pass away into history as westernization and secularization flourished. In any case, in the Muslim world, particularly among the more youthful age, an extraordinary flood of coming back to hijab was spreading through different nations. This present resurgence is a statement of Islamic recovery (Khaula Nakata, A View Through Hijab, 1994, pg 2). Hijab is seen everywhere throughout the world, particularly in places with a high centralization of honing Muslims. The hijab has been the focal point of frequently savage media wrangles about and has come to symbolize the conflict of societies upheld by joins between Islamic “fanaticism” and 21st century fear based oppression. While in a few Islamic states, for example, Saudi Arabia, Afghanistan and Iran, the full covering, known as the burqa, has been necessary. An antagonistic reaction against Muslim culture has seen such conventional dress prohibited, alongside the significantly more typical hijab, in light of a legitimate concern for secularism. In this specific situation, Muslim ladies are depicted by the Western media either as hidden casualties needing freedom in view of an absence of free decision in outside terrains, or a danger toward the Western social orders in which they dwell due to their decision to receive the hijab which is a customary Islamic dress. Muslim ladies are reliably depicted as persecuted and hidden, a psychological oppressor risk or outlandish, sexualised creatures. This is in accordance with Said’s hypothesis of Orientalism (Said, 1978), which contends that the Muslim world and its tenants are viewed as in reverse, boorish and untouchables to Western culture. This depiction of Muslims is striking in the media as far as the scope of Muslim ladies. Most portrayals of Muslim ladies include them wearing customary Islamic dress, for example, the hijab, and their part in the media is by and large constrained to critique on issues, for example, the shroud. Western Influences Predominant negative Western discernment The Western media and women’s activists regularly depict the hijab as an image of mistreatment and subjugation of ladies. (http://www.al-islam.org). Numerous women’s activists, both Western and Islamic contend that the hijab is an image of sexual orientation persecution and that the Islamic veiling of ladies is an onerous practice. Fadel Amara, an Islamic women’s activist and a Muslim female individual from French government says “The burqa is a jail, a straightjacket. It isn’t religious. It is the badge of a totalitarian Political undertaking for sexual disparity.” (King,”Islam, Women and Terrorism,” 299.) Women’s activists contend that open nearness and perceivability is imperative to Western ladies. It speaks to their battle for financial autonomy, sexual organization and political support. In the West, big name is the pinnacle of social authenticity. The hijab is a test to the perspective of freed perceivability and flexibility of self-articulation liberated by “the male look”.( www.theage.com) Following an era of battle for opportunity of articulation that included disposing of the bra, some Western nations have called for forbidding the hijab in schools. They have created, doubtlessly, a fairly constrained perspective of what open perceivability may intend to various ladies. France’s 2004 law, referred to prominently as the ‘law on the headscarf’, uncovers the trouble of regarding clashing thoughts between different networks, particularly when one network, for this situation the Muslims of France, is a minority. As per this law, female understudies are prohibited from wearing the hijab and in addition all other straightforwardly religious images in state funded schools. France bans ladies from wearing the hijab in government funded schools on the grounds that numerous women’s activists and officials contend that veiling ladies fills in as an abusing power, a power that quiets ladies. Alia Al-Saji states in her article “The Racialization of Muslim Veils: A Philosophical Analysis” numerous women’s activists see the headscarf “As an image of Islamic sexual orientation persecution that â€¦should be prohibited from government funded schools, a space where sex fairness is assumed (or wanted).” Supporters of the law trust it battles sex mistreatment and offers uniformity to ladies in the educational system. Katherine Bullock reveals insight into the distinctions in judgment over hijab by having distinguished subjects from her examination on the ladies and Islam field. She separates these subjects into the portrayals of the individuals who are for and the individuals who are against the hijab. As indicated by Katherine Bullock, commentators of the cover depend on mainstream liberal suspicions about society and human instinct and along these lines the cloak should be and depicted as an image of mistreatment since it: Conceals (stows away), in the feeling of covering, womanliness Is clearly connected to the essentialized male and female distinction (which is interpreted as meaning that by nature, male is prevalent, female is second rate); Is connected to a specific perspective of lady’s place (enslaved in the home); Is connected to a harsh (male centric) thought of profound quality and female virtue (in light of Islam’s Accentuation on celibacy, marriage, and judgment of pre-and additional conjugal sexual relations); Can be forced; and Is connected to a bundle of mistreatments ladies in Islam confront, for example, separation, polygamy, simple male separation, unequal legacy rights. 3.2.2 Media mentalities to announcing Islam and hijab While the media can’t be considered exclusively in charge of the development of national personality nor reprimanded for societal states of mind towards minority societies and religions, they assume a noteworthy part by giving “the focal point through which the truth is seen” (Bullock and Jafri, 2000). While the Western media considers itself to be a popularity based establishment, usually considered responsible for legitimizing and spreading prejudice and inclination against religious networks, for example, Muslims (Bullock and Jafri, 2000). The media depicts Muslims as “dubious, shabby, sexual and dishonest”, as consistently fierce, as oppressors of ladies, and as individuals from a worldwide trick (Bullock and Jafri, 2000). Macmaster and Lewis recognize the move in the European media’s depiction of hidden ladies from fascinating to a threat to society (Macmaster and Lewis, 1998, p. 121). They call attention to the juxtaposition of portrayals of Muslim ladies as simultaneously persecuted and undermining, while Kolhatkar features the delineation of Muslim ladies as “undefined blue-clad types of Afghan ladies” (Kolhatkar, 2002, p. 34). The distinguishing proof of Muslim ladies in the media by the utilization of>