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WWAHCPD? (What would a healthcare provider do?)

Skillful discernment and the principle of non-contradiction: Knowing how to make client-centered professional commitments among different ideas and practices

Many of us who attended junior high or high school in the United States had to read and analyze "The Road Not Taken", a poem published in 1916 by Robert Frost.

It reads:

1. The Road Not Taken

TWO roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;         5

Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,         10

And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.         15

I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I—
I took the one less traveled by,
And that has made all the difference.         20

--Robert Frost, "The Road Not Taken", http://www.bartleby.com/119/1.html accessed 6 April 2013

 

 

Source: Vincent van Gogh, "Waldweg (Path in the woods)", Paris, 1887 http://upload.wikimedia.org/wikipedia/commons/3/36/Van_Gogh_-_Waldweg.jpeg accessed 6 April 2013

 

What emotions do you hear in the narrator's voice about having to choose between the two paths?

 

 

 


...sorry I could not travel both
And be one traveler...

 

Among other possible interpretations, one thing that come through is the narrator's regret at having to choose only one path, rather than being able to take both.

He does hold out the hope of coming back someday and taking the other one as well, yet he is realistic that it is unlikely that he will ever be able to do so:

...Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back...         15

 

To be able to embrace all ideas and opinions equally is a lovely idea in theory--but, throughout millennia of human history, including the ancient Indians and Persians as well as the classical Greek philosophers, no one has yet figured out a universally-accessible way to resolve the contradictions the attempt to do so creates in practice.

The principle of non-contradiction, on the other hand, seems to have withstood centuries' worth of challenges, at least well enough to serve as a general rule for evaluating whether claims have the potential to be the basis of sound clinical reasoning.

The principle of non-contradiction states that a claim cannot be true and false at the same time.

So an idea can be true, but if that is so, then its exact contradiction in every way cannot simultaneously be true as well.

Smiliarly, if the exact contradiction of the idea is true, then the idea itself must be false at that time.

Like the narrator in Frost's poem, we have to choose to take one or another, but we cannot take both at once.

 

Choosing whether we make our commitment to "This claim is true" or "This claim is false" often takes us in a direction opposite from the other choice.

 

 


Many MTs are among the nicest people that I've ever had the honor of knowing.

Lots of us don't like correcting or disagreeing with other people's ideas--we'd prefer for everyone to always be right, and to feel good about it.

Unfortunately, the natural universe doesn't work that way. The principle of non-contradiction, reinforced over centuries, means that the contradiction of a true idea must be false.

So, sometimes, we are going to have to practice skillful discernment, to distinguish among ideas that are right and those that are wrong.

Sometimes, because of episodes of oppression in history, we especially want to be sensitive cross-culturally and we don't want to echo that oppression by evaluating as right or wrong the ideas of someone else from another culture. Especially in light of the toll that colonial history and slavery took in Africa, those of us who are white Americans might be extremely hesitant to contradict beliefs that some Africans hold.

Yet, sometimes, as the healthcare professionals we aspire to become, sometimes we have to do so, for the sake of others' health and well-being.

The following case report illustrates such an idea that we have to stand up against, because it is unequivocably wrong:

Meel BL. 1. The myth of child rape as a cure for HIV/AIDS in Transkei: a case report. Med Sci Law. 2003 Jan;43(1):85-8. PMID: 12627683. The entire free fulltext PDF is available here, although you should consider whether you want to read about real-life sexual violence toward children before you click the link.

Source: Department of Forensic Medicine, Faculty of Health Sciences, University of Transkei P/bag X1 Unitra, Umtata 5100, South Africa.

Abstract: South Africa has one of the highest cases of HIV/AIDS infection in Africa, and Transkei, a former black homeland, now a part of the Eastern Cape Province, is one locality with a large number of HIV/AIDS sufferers. The unemployment level is very high and crime, including child rape, is very common. This report presents the case of a victim of rape, a nine-year old female child who was brought to the Umtata General Hospital, a victim of the mistaken belief that sex with a virgin will cure an HIV-infected person or AIDS sufferer of his illness. The alleged rapist was an HIV-positive uncle of the child. The myth of the 'HIV/AIDS virgin cure' is prevalent in the community. The history, physical examination and laboratory investigations of this case are given. A conclusion is drawn and preventive methods are suggested.

 

Of course, African countries are not the only place the virgin cleansing myth is found; I've encountered it in my massage work among Southeast Asian refugees as well. And here in America, where I am writing this, we certainly have our share of ridiculous, counterfactual, and damaging health beliefs, as well.

I chose this example, not to imply in any way that this is a uniquely African problem, because it's not--if anything, it's a uniquely human problem that we all share. We all risk falling into this trap ourselves, which is why we try our best to remain viglant against doing so.

I chose the African example for this reason: The history of the treatment of African people by American and European national powers has been uniquely and shamefully brutal on a sustained basis. One part of that horrific treatment was dismissing the subjugated people's empirical knowledge and other beliefs as "primitive", "wrong", and "pagan", among other epithets.

In light of that awful history, vowing to never again commit that particular brutality is certainly the right thing to do. We agree on that much.

What can be difficult is understanding exactly how to keep that vow.

It might seem at first that the way we do it is to keep silent as someone else expresses their ideas, no matter how different they may be to our own. After all, we agree that being tolerant is a desirable ethical behavior.

The problem with that approach is this: If we keep silent in order to be tolerant of African (and other places') belief in the virgin cleansing myth, then we stand silent as African (and Cambodian, and other) children are harmed by child rape in the material physical natural world.

If we keep silent in order to be tolerant of Burmese refugees' beliefs that malaria is caused by swimming, then we stand silent as Burmese people are harmed by failure to seek effective malaria prevention and treatment in the material physical natural world.

If we keep silent in order to be tolerant of the ultra-Orthodox Jewish tradition of "metzitzah b'peh, during which the mohel, or person performing the procedure, orally sucks the blood from the infant's newly circumcised penis", then we stand silent as two Orthodox Jewish boy babies in New York City die, and potentially thousands more contract or are exposed to herpesvirus infections in the material physical natural world.

If we keep silent in order to be tolerant of climate skepticism's disbelief in the science pointing to the ecological effects of global climate disruption, then we stand silent as the food supply, habitat, and lives of people and animals are put at risk with no contingency plan or mitigation in the material physical natural world.

If we keep silent in order to be tolerant of vaccine skepticism's belief in ill effects of vaccinations and the resulting drop in immunization rates, then we stand silent as babies, young children, healthy vibrant young adults, the elderly, and the immunocompromised are killed and left injured by preventable diseases in the material physical natural world.

If we keep silent in order to be tolerant of other massage practioners' claims (no matter how well-meaningly they were taught) that contradict biology, chemistry, and physics, then we stand silent as our clients--at some of the most distressed and vulnerable times in their lives--are confronted with the added cognitive burden of sorting out contradictory healthcare information in the material physical natural world.

If we truly want to evolve into the healthcare professionals that we often say we want to become, then--when the paths of traditional (or non-traditional, for that matter) practice or ideas necessarily lead to avoidable material physical harm to other people and animals--then we have to choose to commit to the path of practicing tolerance and beneficence by actively speaking up in the interests of people and animals against that harm, even at the expense of those ideas or practices.

If that goal is what we really want for our profession, then we have to choose the road less-traveled.

 

 

Massage in a biopsychosocial model

[reposted from Massage in a biopsychosocial model (#29/31)]

 

 


Psychosocial and cognitive approaches don't require that you become a clinical psychologist but that you have a broad concept of the influence of those factors and that you account for them in your encounters with your patients. Know the literature and be able to give management advice based on evidence. When people come to see you they want a plan. Have a plan that is defensible and that works toward their goals. Address concerns, fear avoidance, other stress, and unhelpful beliefs with compassion, understanding, empathy, and informed knowledge.

Understanding why people hurt is part of our professional responsibility and should change most everything we do on a daily basis away from traditional methods and towards methods defensible with modern science.--Jason Silvernail accessed 5 August 2011

 

Since I'm advocating massage in a biopsychosocial model, it's my job to connect the dots and explain what I mean by that.

A biopsychosocial model of health and illness is one that takes into account the role of biology (and other sciences), psychological factors, and sociocultural factors, as well as the interactions among those different factors, in seeking to understand what health and illness really are.

An example of a biological factor in health could be increased cortisol in the bloodstream in response to chronic stress. The interaction of that biological factor with the increased daily stress in modern society would be an example of interactions among biological factors and sociocultural factors.

An example of a psychological factor in health could be a man who is less likely to seek professional treatment for pain than a woman is, because of his perception that stoically enduring pain is what men do in the society he grew up and lives in. The increased structural damage that can occur as a result of ignoring symptoms and delaying treatment is an example of the interactions among psychological factors and biological factors.

An example of a social factor in health could be the relative stigmatization of mental or behavioral illness, as compared to how more clearly structural conditions are regarded. This stigmatization can drive psychological conditions underground--say, for example, if someone did not get needed psychological treatment because they didn't want it to show up in their medical record. That would be an example of interactions among sociocultural factors and psychological factors.

Biopsychosocial massage is client-centered. That means that the psychological and social factors in the client's unique experience, as well as the universal biological factors we are all subject to, is the center of where we focus our attention and caring. It doesn't mean that we accept everything in someone else's experience is literally true. It does mean that we recognize that, for them it feels true, and for that reason alone, it is important in where we meet the client in the therapeutic encounter.

Biopsychosocial massage welcomes self-expression and the art of massage. It is clear, however, that sometimes our need for self-expression can come into conflict with clients' immediate healthcare needs, and--when that happens--we recognize that, in order to act as healthcare professionals, our ethical fiduciary duty is to put the clients' needs first, ahead of ours if necessary.

Biopsychosocial massage is wholistic, integrative, and evidence-based. That means that it does not draw upon supernatural explanations of mechanisms, and it builds upon foundational knowledge in the sciences to evaluate and validate the evidence for or against particular claims of effectiveness or mechanisms.

Since our encounters with clients will always run ahead of the available high-quality evidence, we don't limit ourselves only to what has been rigorously validated by studies and nothing else. We take our professional experience into account, and we actively seek to understand and incorporate the clients' preferences, whenever possible, in treatment. But in all these cases, in developing our approach to caring for the client, we remain clear on what is evidence, what is speculation, what is science, what is art, what is literal, and what is metaphor.

Understanding the material physical universe around us, and the centuries of cumulative human knowledge about that universe, give us powerful tools to draw upon. That understanding, combined with the caring that characterizes so many people who choose to go into massage as a career, is the heart of biopsychosocial massage.

Neil deGrasse Tyson sums it up almost perfectly:

I am driven by two main philosophies, know more today about the world than I knew yesterday. And lessen the suffering of others. You'd be surprised how far that gets you.

--Neil deGrasse Tyson

 

That quotation demonstrates the core of massage in a biopsychosocial model.


Source: http://healthskills.files.wordpress.com/2008/10/biopsychosocial.jpg accessed 7 August 2012

Massage in a biopsychosocial model (#29/31)

Psychosocial and cognitive approaches don't require that you become a clinical psychologist but that you have a broad concept of the influence of those factors and that you account for them in your encounters with your patients. Know the literature and be able to give management advice based on evidence. When people come to see you they want a plan. Have a plan that is defensible and that works toward their goals. Address concerns, fear avoidance, other stress, and unhelpful beliefs with compassion, understanding, empathy, and informed knowledge.

Understanding why people hurt is part of our professional responsibility and should change most everything we do on a daily basis away from traditional methods and towards methods defensible with modern science.--Jason Silvernail accessed 5 August 2011

 

Since I'm advocating massage in a biopsychosocial model, it's my job to connect the dots and explain what I mean by that.

A biopsychosocial model of health and illness is one that takes into account the role of biology (and other sciences), psychological factors, and sociocultural factors, as well as the interactions among those different factors, in seeking to understand what health and illness really are.

An example of a biological factor in health could be increased cortisol in the bloodstream in response to chronic stress. The interaction of that biological factor with the increased daily stress in modern society would be an example of interactions among biological factors and sociocultural factors.

An example of a psychological factor in health could be a man who is less likely to seek professional treatment for pain than a woman is, because of his perception that stoically enduring pain is what men do in the society he grew up and lives in. The increased structural damage that can occur as a result of ignoring symptoms and delaying treatment is an example of the interactions among psychological factors and biological factors.

An example of a social factor in health could be the relative stigmatization of mental or behavioral illness, as compared to how more clearly structural conditions are regarded. This stigmatization can drive psychological conditions underground--say, for example, if someone did not get needed psychological treatment because they didn't want it to show up in their medical record. That would be an example of interactions among sociocultural factors and psychological factors.

Biopsychosocial massage is client-centered. That means that the psychological and social factors in the client's unique experience, as well as the universal biological factors we are all subject to, is the center of where we focus our attention and caring. It doesn't mean that we accept everything in someone else's experience is literally true. It does mean that we recognize that, for them it feels true, and for that reason alone, it is important in where we meet the client in the therapeutic encounter.

Biopsychosocial massage welcomes self-expression and the art of massage. It is clear, however, that sometimes our need for self-expression can come into conflict with clients' immediate healthcare needs, and--when that happens--we recognize that, in order to act as healthcare professionals, our ethical fiduciary duty is to put the clients' needs first, ahead of ours if necessary.

Biopsychosocial massage is wholistic, integrative, and evidence-based. That means that it does not draw upon supernatural explanations of mechanisms, and it builds upon foundational knowledge in the sciences to evaluate and validate the evidence for or against particular claims of effectiveness or mechanisms.

Since our encounters with clients will always run ahead of the available high-quality evidence, we don't limit ourselves only to what has been rigorously validated by studies and nothing else. We take our professional experience into account, and we actively seek to understand and incorporate the clients' preferences, whenever possible, in treatment. But in all these cases, in developing our approach to caring for the client, we remain clear on what is evidence, what is speculation, what is science, what is art, what is literal, and what is metaphor.

Understanding the material physical universe around us, and the centuries of cumulative human knowledge about that universe, give us powerful tools to draw upon. That understanding, combined with the caring that characterizes so many people who choose to go into massage as a career, is the heart of biopsychosocial massage.

Neil deGrasse Tyson sums it up almost perfectly:

I am driven by two main philosophies, know more today about the world than I knew yesterday. And lessen the suffering of others. You'd be surprised how far that gets you.

--Neil deGrasse Tyson

 

That quotation demonstrates the core of massage in a biopsychosocial model.


Source: http://healthskills.files.wordpress.com/2008/10/biopsychosocial.jpg accessed 7 August 2012

Reality bites (#28/31)

Or, as the Buddha famously put it: Life means that suffering exists.

An important question is what do you do about that suffering? We all are confronted with that question, because no one escapes suffering as a part of life.

You can't change that fact, but you can choose what you do in response to that fact.

Some ways of reacting to suffering in life are constructive--others, not so much. You can choose to blame others, or to "kill the messenger". Lots of people make that very choice.

But if you choose that path, and you find it is not making you any happier, at least there are other alternatives you can change to.

Kat Mayerovitch has a blog post up about relations with biomedical healthcare practitioners--mainly physicians--at Miracles, Medicine, and Manners.

Take a moment to go read the whole post--it's definitely worth it.

One of the best things about it is that she doesn't just recommend what not to do; she also suggests ways to proceed more constructively--to build bridges, not to burn them.

She provides practical suggestions for starting to work together with physicians in a client-centered way. She also provides a well-deserved shout-out to Laura Allen and the Massage Therapy Foundation for creating Working with Physicians: a Massage Therapist's Guide, and making it available on an open-access basis as an e-Book for free download.

You don't have to approve of every single thing about the modern American healthcare system to find and work with sympathetic allies in it toward goals that you share.

It won't change the basic nature of modern reality, but finding and working with supportive allies and companions along the way can definitely make a big dent in the suffering.

 

Source: http://upload.wikimedia.org/wikipedia/commons/4/42/FlameDance.jpg accessed 28 August 2012

 

 

cheers, to Kat, Laura, and the Massage Therapy Foundation!

Campbell 2012: Skin cancer education among MTs (#27/31)

I can't really say much about the article itself until I get to the University later this week, and can get behind the paywall, but the abstract certainly served its purpose--it alerted me that this is a potentially interesting and very useful article, and that I should go to the effort to get the entire article and read it.

Campbell SM, Louie-Gao Q, Hession ML, Bailey E, Geller AC, Cummins D. Skin Cancer Education among Massage Therapists: A Survey at the 2010 Meeting of the American Massage Therapy Association. J Cancer Educ. 2012 Aug 23. [Epub ahead of print] PMID: 22915212

Massage therapists encounter skin on a daily basis and have a unique opportunity to recognize potential skin cancers. The purpose of this study was to describe the skin cancer education provided to massage therapists and to assess their comfort regarding identification and communication of suspicious lesions. An observational retrospective survey study was conducted at the 2010 American Massage Therapy Association Meeting. Sixty percent reported receiving skin cancer education during and 25% reported receiving skin cancer education after training. Massage therapists who examine their own skin are more likely to be comfortable with recognizing a suspicious lesion and are more likely to examine their client's skin. Greater number of clients treated per year and greater frequency of client skin examinations were predictors of increased comfort level with recognizing a suspicious lesion. Massage therapists are more comfortable discussing than identifying a potential skin cancer. Massage therapists may be able to serve an important role in the early detection of skin cancer.

 

Once again, we have an invitation to up our game, to commit to the shared body of knowledge of the client-centered healthcare team, and to contribute in a specific way to that team and to the client's well-being.

What are some concrete steps we could take--individually, through our organizations, both ways, or some other way--that would demonstrate that we are serious about wanting massage to become a healthcare profession, and to take steps toward accepting that invitation?

Is this something that we really want to do? What are the risks and benefits of doing so?

 

Source: Left: Wikipedia, "Skin cancer" http://upload.wikimedia.org/wikipedia/commons/4/4f/Basal_cell_carcinoma.jpg accessed 27 August 2012; Center: Wikipedia, "Skin cancer" http://upload.wikimedia.org/wikipedia/commons/3/35/Squamous_Cell_Carcinoma1.jpg accessed 27 August 2012; Right: Wikipedia, "Skin cancer" http://upload.wikimedia.org/wikipedia/commons/6/6c/Melanoma.jpg accessed 27 August 2012

 

The images above show the 3 classic types of skin cancer. Reading from left to right, what are the names of the skin cancers in the photographs?

Reading from left to right, do the types of cancer you see in the images get more common or less common in occurrence in the general larger population?

Reading from left to right, do the types of cancer you see in the images get more deadly or less deadly?

If you saw a skin lesion on a client during a session, and the lesion looked exactly like one of the types of cancer you see in the images, what words would you choose to talk to the client about what you saw?

 

 

Looking into the abyss (#26/31)

It's not easy to face the realization of having been misled.

And the misleading does not have to be intentional; it could have been done with the best intentions in the world.

But those good intentions don't change the facts that, as a result, the student is launched into real-life practice operating with poor information, is bringing misinformation into the relationship with the client, and is being publicly evaluated on the basis of that misinformation by other potential partners in a unified healthcare team.

It could have happened to any of us--the field of massage is notorious for promoting teachers out of the ranks of students who have simply passed the class they're now expected to teach. Biomedical physicians have nothing on massage when it comes to "See one, do one, teach one".

No blame, no shame: one set out to create that situation; it just evolved that way, undirected. And there was an unspoken social contract that allowed it to continue, because the need for teachers was so high.

But the social contract has changed out from under us, and the current situation is no longer sustainable in light of the responsibilities expected of healthcare professionals.

Ralph Stephens names the problem as the very first one in his list of the educational "seven deadly sins":

Standardizing the number of hours or the curriculum content (ELAP) will not improve educational outcomes as long as our massage educational institutions are allowed to:

  1. Employ unqualified instructors.

...

Two things are needed to "heal" the problem, money and moral conviction. ABMP, AMTA and FSMTB must be persuaded to give substantial and ongoing financial support to COMTA and AFMTE to assist them with their respective missions. COMTA because we need a strong accrediting agency dedicated to the field of massage therapy. That is the natural place for educational standards to live. AFMTE because their Teacher Education Standards Project (TESP) is the trail that the entire education sector must follow if we are to truly "elevate" the profession from the sad state in which it currently exists.

These organizations also need to take a public stand - an unequivocal position - that the operational practices listed in the "Seven Deadly Sins" are no longer acceptable in the massage therapy field; that we expect better from our schools and programs. They may not have the force of law, but such moral courage on the part of community leaders, consistently stated, can and will instigate a change in institutional behavior.

 

Stephens is right about going forward--but what about all the students, practitioners, and teachers who are coming to grips with the fact that much of what they were taught is exaggerated, counterfactual, or simply wrong?

It takes a great deal of courage on their part to stare unflinching into that abyss, and to engage with what's needed to collect, assimilate, organize, and share good information.

The upheaval and disruption in the process is causing a great deal of moral distress and pain in people who are re-evaluating where they are, and how far away they are from where they need to be.

One thing that they do not have to worry about here is being blamed for having been taught wrong.

The policy here is, "no blame, no shame": it is not someone's fault that they did not get the education they deserve, and if they are trying to fix that situation, they deserve--and will have--our support in that journey.

The Buddhist concept of samma-vaca--"right speech"--is a useful guide to discourse here at POEM.

It's often summarized as, "Is it true? Is it kind? Is it necessary?".

We'll examine those questions in a slightly different order than they're usually posed.

"Is it true?": The standard at POEM is that we will not pass along misinformation here.

Massage stakeholders can depend on POEM for accurate information about massage.

If someone is making a factual error, it's ok to correct that error civilly and professionally. That means focusing on the facts, not on the person--no personal attacks, just connecting the dots on what the facts are.

Not everything is a matter of fact, of course--there is no scientific answer to the question "Is chocolate or vanilla better?"--and interpretations, creativity, and imagination are welcome topics for discussion, as long as active misinformation doesn't ride along.

"Is it necessary?": There is a wide consensus that something is rotten in the state of massage education, so yes, having a portal to the shared body of biomedical knowledge that members of a unified and client-centered healthcare professional team all draw upon to varying degrees is an absolutely necessary--and as-yet unmet--niche that POEM is being developed to fill.

"Is it kind?": Absolutely: everyone who participates here can expect to be treated kindly. Kindness does not mean letting misinformation go uncorrected; it means that misinformation will be corrected in a civil, professional, and kind manner, without attacking the person.

When someone does not have access to good and high-quality information, because of gaps in their education, the kind and considerate thing to do is to offer them a bridge to obtain that information.

Giving them an opportunity to correct themselves is far kinder than leaving them--and their clients--to the consequences of misinformation.

We're in really deep waters here, as a result of a number of historical, social, political, and cultural factors all coming together and synergizing.

But if POEM has any say at all in the matter, then we will get through these difficulties, because we'll support each other in learning and growing along the way.

 

Source: http://www.education.noaa.gov/images/article_ocean_floor_2.jpg accessed 26 August 2012

Are you mandated? (#23/31)

I always looked forward to my trip over the bridge to see my client, Mrs. Ford, in her skilled nursing facility in West Seattle.

Mrs. Ford had a long history of smoking before the stroke that took away most of her ability to speak and to move, so she was quite frail and had difficulty breathing. Despite the fact that she couldn't talk to me, and that she was mostly paralyzed, she was a sweet, cheerful lady, who managed to communicate a lot of meaning without being able to speak.

We worked out a system, much like "20 Questions", where I'd ask a yes-or-no question, and--based on the answer to that question--I'd choose the next question to ask. Depending on the quality of her sigh in response, I knew the answer was "yes" or "no", and then we'd proceed to the next question, until I was sure she was comfortable, securely positioned, and ready for her massage.

It was a laborious method, but it met her communication needs in the absence of her being able to speak.

Since I was so used to communicating with her in this way, I was totally blown away one day when, lying supine on the table, she grabbed my wrist in a death grip, and pulled me close to her face.

In a breathy whisper, she slowly forced her lips to form the words "Shheee's.......hurrttingg......mmmeeeee."

One of the nursing assistants had been abusing her, knowing that she was unable to defend herself.

 

 


Do you know what the laws are in the state regarding your status as a mandated reporter--one who is required to report cases of suspected abuse or neglect of a member of a vulnerable population?

Are you considered a mandated reporter?

If so, what populations are you responsible for making reports about, if you suspect that someone is being abused or neglected?

What counts as abuse? Physical? Sexual? Emotional? Financial? Neglect?

RAINN (The Rape, Abuse, and Incest National Network) provides information pages about the laws in different states.

They also provide this information:

  • Who Must Report?
  • Standard of Knowledge
  • Definition of Applicable Victim
  • Reports Made To
  • Contents of Report
  • Timing/Other Procedures
  • Other
  • Source/Applicable Statute(s)

 

They seem pretty good, but it would also not hurt to check them against other information sources, such as the local chapter of your professional organization, for example.

The reason I'm not sure it's right is that, for my state (Washington), it lists MTs as mandated reporters for elder abuse, but not for children.

It's not impossible that that's the way the law really reads, but I want to double-check that before assuming.

In a way, it doesn't matter, because I am not about to sit on my hands and say, oh, well, a child's being abused, but I'm not required to report it, la la la. So it won't change what I would ever do if I did learn that a child was being abused.

But on the other hand, it does seem odd that elder abuse reporting is mandated, but child abuse is not.

So for the moment, at least, I'd treat this source much as I treat Wikipedia--a good portal or jumping-off place, but not the be-all and end-all of necessary information that I depend on to get exactly right.

 

 


What happened with Mrs. Ford was this: I asked her daughter what she might be talking about, because I did not fully understand. Her daughter suspected she knew who her mother was talking about, and confirmed it with her mother.

We then went to the director of the skilled nursing facility to report it.

It turned out that this nursing assistant had a checkered track record, and was on probation. Abusing Mrs. Ford was the last straw, and the nursing assistant was let go after an investigation of the accusation.

I continued to work with Mrs. Ford for a couple of years after that, and when I returned to school, she was the only client that I kept on working with while trying to adjust to the grad school environment and the course load.

I stayed her MT until she passed away.

But except for that one time, she never tried to speak verbally to me again.

 

Source: National Committee for the Prevention of Elder Abuse, "Preventing Abuse to Elders" http://www.preventelderabuse.org/images/img03.jpg accessed 22 August 2012

It's not just us it's happening to--family-practice physicians and competency-based evaluation of procedural skills (#21/31)

There is a great deal of turbulence and disruptive change across the massage education landscape lately.

What should be taught in massage school, and how students' learning of those skills should be evaluated, are two of many big questions facing educators and students alike.

Part of the problem is that massage is so experiential, much more so than, say, administering an injection. So there is a certain amount of overlap in what we do and what healthcare professions do, as well as major differences in how the client perceives those procedures, respectively.

But as difficult as it is, healthcare professions have to evaluate students' proficiency at the procedures that make up the job that they are training for--sometimes for much higher stakes than for massage, such as life-or-death emergency room procedures, or even day-to-day personal care in a skilled nursing facility. Even though it's hard to measure competency at a subjective skill, they still have to do it, to assure their patients of a sufficient number of skilled providers to meet the population's needs.

So perhaps in their investigation of how to meet these needs for evaluating the skill of students at carrying out professional procedures, they have developed techniques and methods that would be useful to us--that we can adapt, instead of having to re-invent the wheel all over again.

The article we'll look at in this post comes from a group of physician-educators in Ontario, Canada. They examine how to develop objectives for evaluating students' skills in family-medicine procedures.

Wetmore S, Laughlin T, Lawrence K, Donoff M, Allen T, Brailovsky C, Crichton T, Bethune C. Defining competency-based evaluation objectives in family medicine: Procedure skills. Can Fam Physician. 2012 Jul;58(7):775-80. PMID: 22798466 PMCID: PMC3395528 Free PMC Article

OBJECTIVE: To develop evaluation objectives for assessing competence in procedure skills using a key-features approach. This was part of a multiyear project to develop competency-based evaluation objectives for Certification in Family Medicine.

DESIGN: Nominal group technique.

SETTING: The College of Family Physicians of Canada in Mississauga, Ont.

PARTICIPANTS: An expert group of 7 family physicians and 1 educational consultant, all of whom had experience in assessing competence in family medicine. Group members represented the Canadian context with respect to region, sex, language, community type, and experience.

METHODS: Using a nominal group technique, the expert group developed the general key features for procedure skills. The expert group also linked the key features to already established skill dimensions in the domain of competence, to the 4 principles of family medicine, and to the CanMEDS roles.

MAIN FINDINGS: The general key features were developed after 5 iterations. Ten key features were outlined and were shown to reflect all the essential skill dimensions in the domain of competence for family medicine. The key features were linked to 2 of the 4 principles of family medicine and to 4 of the CanMEDS roles.

CONCLUSION: The general key features for procedure skills were developed to assess competence in procedure skills in family medicine.

 

They describe what they mean by a "key features approach":

The key-feature approach is a practical method of defining competence for the purposes of assessment, first described by Bordage and Page. Page and Bordage described a key feature as a critical point in the resolution of a problem, where examinees are most likely to make errors and which is a difficult aspect of the identification and management of the problem in practice. The overall objective of the key feature approach is 2-fold. The first aim is to identify these essential or critical steps specific to the problem; the second is to determine why they are difficult and what processes are involved in successfully completing them. Page and Bordage identified that key features for a given problem are not typically generic; they vary according to the clinical presentation of the problem relative to other issues, such as age and sex. A general skill might be used in any given key feature; however, an individual key feature is problem specific. Generally, key features are observable actions; they are not simply knowledge. They are generated from practical experience, not theoretical analysis or published references. Key features are pragmatic, suggesting where assessment should be concentrated in order to be both effective and efficient. They are useful tools when planning assessment.

 

What this means, if such an approach is useful for us, that we should look at what points in the massage procedure call for decision-making, and on what basis. Those are the key features that it would be important to evaluate, during the entire course of testing, as well as for practical testing for licensure or certification.

Table 1 in their article describes the general key features, and what skill aspects they connect to. I think the skill aspects are worth developing further in a later post, so let's just look at the key features now, and we'll connect the other dots soon.

Table 1. The general key features for procedure skills

To decide whether you are going to do a procedure consider

  • The indications and contraindications to the procedure

 

Testing this key feature will give an indication of how well the student or test candidate understands massage indications and contraindications.

 

  • Your own skills and readiness to do the procedure (e.g., your level of fatigue and any personal distractions)

 

This key feature is a good point to evaluate the student or test candidate's level of understanding of their own learning, as well as ethical aspects of honest self-representation and not practicing while impaired.

 

  • The context of the procedure, including the patient involved, the complexity of the task, the time needed, the need for assistance, and the location

 

This key feature is a good point at which to test the student or test candidate's understanding of the integration of anatomy, physiology, pathology, methods and techniques, and other practical factors that come into the delivery of massage in real-life practice settings.

 

Before deciding to go ahead with the procedure

  • Discuss the procedure with the patient, including a description of the procedure and possible outcomes, both positive and negative, as part of obtaining consent
  • Prepare for the procedure by ensuring appropriate equipment is ready

 

This key feature tests the student or test candidate's skill at history-taking, foundational knowledge, and clinical decision-making in forming a treatment plan in communication with the client.

 

  • Mentally rehearse the following:
    • The anatomic landmarks necessary for procedure performance
    • The technical steps necessary in sequential fashion, including any preliminary examination
    • The potential complications and their management

 

Visualization of what techniques you are going to perform with the client, and stepping through the rationale for them, are a good habit to form and encourage while in massage school, but the take-home point from this key feature is that you never stop doing so. Even when you're an experienced practitioner, mentally rehearsing in advance is a very useful technique for both working with familiar clients and conditions, and for being prepared and confident when you're encountered by the unfamiliar.

 

During performance of the procedure

  • Keep the patient informed to reduce anxiety

 

This key feature is a good point at which to observe and evaluate how the student or test candidate communicates with the client. The right balance to strike is one of informed consent, but where there is not too much unnecessary conversation. Letting the client direct the conversation is the right thing in most situations, but this can also be a good point for evaluating how the student or test candidate handles clients with poor boundaries or communication skills.

 

  • Ensure patient comfort and safety always

 

This key feature is a good point for evaluating how the student or test candidate handles letting the client undress before and dress after the massage, as well as how privacy and comfort is maintained during draping, turning, and remedial gymnastics.

 

When the procedure is not going as expected, reevaluate the situation, stop, or seek assistance as required

 

This key feature is useful for evaluating how flexible and knowledgeable the student or test candidate is--if something is not working, are they stuck in a rote sequence that they know? Or are they able to assess the situation on the fly, and make good change decisions in the moment?

 

Develop a plan with your patient for aftercare and follow-up after completion of a procedure

 

This key feature is useful for evaluating how well the student or test candidate carries out and evaluates their own treatment, communicates with the client about the client's experience, communicates any necessary or appropriate client education follow-up, and continues to carriy out the agreed-upon treatment plan.

There is no denying that massage is complex, and, in large part, subjective and experiential. Even so, there are principles of what constitutes good service and professionalism, and healthcare professionals are tested on those skills and procedures everyday.

Reaching out to other healthcare professions to learn from them, and to build on their validated methods in order to improve the skills we need to develop for our clients, is an excellent way of building bridges and of communicating our interest in being an integral part of a unified and client-centered healthcare team.

 

 

 

 

 

 

 

 

 

 

 

Another MT saves a client's life: Davies 2003-- Syphilis referred from complementary medicine therapy (#20/31)

We're all clear (I hope) on the principle that MTs--at least in the US--do not diagnose or prescribe. It would be a massive overreach to do so, and we'd deserve the smackdown that would result if we got caught doing it.

It would never be right for us to inform someone that they have a particular disease, nor to prescribe to them what they should do about any condition they have.

But we do observe during a session, and as a result, we sometimes see things that need to have prompt action taken, in order to protect the client from harm.

So we need to be skillful about reporting what we observe to the client--we may need to balance the urgency of making it clear to the client how serious it is to follow up, versus not diagnosis, prescribing, or unnecessarily frightening them.

There are many anecdotal cases of MTs telling clients that they should get a suspicious skin lesion checked out. When the diagnosis turns out to be melanoma, which--if it remained undetected--would very likely disfigure and then kill them, then the MT rightly gets the credit for saving the client's life.


Source: http://img.medscape.com/pi/emed/ckb/dermatology/1048885-1100753-2560.jpg accessed 20 August 2012

Melanoma accounts for only 4% of all skin cancers; however, it causes the greatest number of skin cancer–related deaths worldwide. Early detection of thin cutaneous melanoma is the best means of reducing mortality.--Medscape, "Cutaneous Melanoma" accessed 20 August 2012

 

Sometimes, that early detection that is the best means of reducing mortality (the death rate) comes from an MT who observes something, and tells the client "I think you ought to get that checked out with your primary healthcare provider.".

This case report is similar, yet the lesion the MT observed and recommended follow-up for to the client came from a very different condition.

 

 

 

 


Syphilis is a horrible way to die.

Source: "Portrait of Gerard de Lairesse by Rembrandt van Rijn, circa 1665–67, oil on canvas - De Lairesse, himself a painter and art theorist, suffered from congenital syphilis that severely deformed his face and eventually blinded him." http://upload.wikimedia.org/wikipedia/commons/4/42/Rembrandt_Harmensz._van_Rijn_095.jpg accessed 20 August 2012

 

The man in this picture was born with ("congenital") syphilis, and you can see, even in a painting, how disfigured his face is from the disease.

The bacteria that cause syphilis, Trepomena pallidum, are spirochetes--spiral-shaped--as you can see in this electron micrograph from Wikipedia, and are spread mainly by direct sexual contact, and also from mother to child at birth:

Source: http://upload.wikimedia.org/wikipedia/commons/2/29/Treponema_pallidum.jpg accessed 20 August 2012

 

Although syphilis is referred to as "protean" (versatile, flexible, changeable) in the article we're about to review, because it can take so many forms, there is a typical presentation that's considered classic of the disease:

  • Stage I--Primary syphilis: A chancre (painless sore). Usually occurs about 3 weeks after initial exposure to infection.
  • Stage II--Secondary syphilis: Widespread rash, often involving hands and feet, possibly including other symptoms of infection such as fever, headache, weight loss. Usually occurs about 4-10 weeks after Stage I.
  • Stage III--Latent syphilis: Asymptomatic. Usually occurs around a year after initial infection.
  • Stage IV--Tertiary syphilis: Ulcerated lesions, neurological symptoms (loss of balance, apathy, seizures, dementia), cardiac symptoms (inflammation of aorta, aneurysms). Usually occurs anywhere from 3 to 45 years after initial infection.

 

The disease has been recorded in art and literature in Europe since about the 1500s. That fact, and the discovery of thousand-year-old tombs in Peru, where mummies and bones showed signs of the disease, reinforce the hypothesis that the disease originated in the New World, and was brought back to Europe by the crews of explorers and conquerors.

Source: http://images.nationalgeographic.com/wpf/media-live/photos/000/542/cache/peru-tomb-80-individuals-found-skeleton_54286_600x450.jpg accessed 21 August 2012

 

Syphilis goes back in recorded history for centuries--most of that time without effective treatment--and devastated people of all classes and walks of life. Those facts, along with the intimate linkage of the disease with love and sex, means that it figures largely in literature and art of the 18th and 19th centuries.

Keats' poem, "La Belle Dame Sans Merci (The Beautiful Lady Without Pity)" is often interpreted to represent the disease as a beautiful lover, who coldly strikes down kings, princes, and knights with no regard for their suffering:

I met a lady in the meads,
  Full beautiful—a faery’s child,
Her hair was long, her foot was light,
  And her eyes were wild.

...

I made a garland for her head,
  And bracelets too, and fragrant zone;
She look’d at me as she did love,
  And made sweet moan.

...

She found me roots of relish sweet,
  And honey wild, and manna dew,
And sure in language strange she said—
  “I love thee true.”

She took me to her elfin grot,
  And there she wept, and sigh’d fill sore,
And there I shut her wild wild eyes
  With kisses four.

...

I saw pale kings and princes too,
  Pale warriors, death-pale were they all;
They cried—“La Belle Dame sans Merci
  Hath thee in thrall!”

--John Keats, "La Belle Dame Sans Merci (The Beautiful Lady Without Pity)", 1884 accessed 21 August 2012


 

Twentieth-century medicine--specifically, the discovery of the antibiotic penicillin--made enormous inroads into the suffering caused by syphilis, and in the developed world, the disease is much more under control than it used to be. (It's a different story in the developing world, and that's a big enough topic to deserve its own post later on.)

But cases still occur, and although it's unlikely that you'll ever have a client suffering from untreated syphilis, it's not totally impossible, either.

Here's a case report of an MT who observed something suspicious, acted upon that suspicion, and probably saved the client's life, sparing him a great deal of suffering from the later stages of the disease, as well.

 

 


Case report:

Davies S, O'Farrell N. Syphilis referred from complementary medicine therapy. Int J STD AIDS. 2003 Sep;14(9):640-1. PMID: 14511505

 

 

Introduction

Syphilis is a disease with protean manifestations that often goes undetected in its early stages. Recently an upsurge in syphilis has been reported amongst gay men in various parts of the UK despite changes in sexual behaviour towards safer sex as a consequence of the HIV epidemic. We report a case of syphilis in which transmission occurred despite safer sex in which the diagnosis was flagged up by the observations of a complementary therapist.

 

Important take-home points:

  • Syphilis is "protean"--changeable, variable, flexible. It can take many forms.
  • Because it can be so changeable, its early stages--where it's most treatable--can go undetected. If the disease is missed in the early stages, that lays the groundwork for the devastating later stages that can include neurosyphilis and cardiac involvement.
  • The HIV epidemic has led to safer sex practices, which is turn had led to a decrease in syphilis rates, BUT recently (2003, as of this article) syphilis rates have surged higher--why this is the case, they do not say.
  • The MT was the one who observed the symptoms of syphilis in this client and referred him for diagnosis and treatment of what turned out to be a very serious disease.

 

Case report

A 50-year-old HIV-positive gay man attended a complementary therapist on the infectious diseases ward for a massage in July 2001.

 

Here's an example of where massage is incorporated into a hospital ward in a National Health Service (NHS) hospital in England.

We know the client is HIV-positive, so opportunistic infections--ones that take the opportunity of establishing themselves, with the immune system weakened by HIV--are always something to keep in mind as a risk for this client.

 

The masseuse noticed a rash on the patient’s feet that was not present on previous visits and referred him directly to the HIV clinic the same day.

 

Important take-home points:

  • Although the rash on the feet is part of the classic symptomatic presentation in Stage II syphilis, there are many other things it could be as well, and we never diagnose.
  • The MT referred the client directly to the HIV clinic (where there are primary healthcare providers to diagnose and treat), where he was seen the same day.

 

Without diagnosing, and without panicking the client, what might you say to get the client to follow up with their primary healthcare provider in a case like this?

If you think about what you might say, and rehearse it, then--if you ever need it--you won't be struggling to come up with words on the spot.

 

Six weeks previously he had noticed an infection around the nail on his left middle finger which had responded only partially to antibiotics from his general practitioner. He was otherwise well with an undetectable viral load, CD4 count of 640 cells/mL and was taking trizivir and efavirenz as antiretroviral therapy.

 

Again, we don't diagnose, and would never say so to the client--but it's pretty clear that that was the classic Stage I chancre (painless sore) presentation of syphilis.

It is interesting that it responded only partially to antibiotics from the GP. Did the GP miss anything? Would we comment on that to the client?

 

Figure 1. "Paronychia of middle finger—site of primary chancre" accessed 20 August 2012

 

He had a long-term male partner with whom he practised oral sex only. Six weeks previously he had contact with a casual male partner in a sauna in London where he had practised active digital rectal penetration but did not have penile penetrative anal sex.

 

Would we ever ask for this information in an intake or history?

Might this information ever come to us in a different way? If so, in what ways?

What would we do with this information?

If we have a problem with this behavior, would we tell the client?

What is the ethical way for a healthcare provider to deal with aspects of a client's sexual history that might make us uncomfortable?

 

On examination, he had a maculopapular rash over his trunk and the soles of his feet. A soft tissue swelling was apparent around the nail of his left middle finger, which was not ulcerated and resembled a paronychia (Figure 1). General examination was otherwise unremarkable.

 

Although the article did not include a picture of the client's rash, this is an example from Wikipedia of what a secondary syphilitic rash can look like:

Source: http://upload.wikimedia.org/wikipedia/commons/e/eb/2ndsyphil2.jpg accessed 21 August 2012

 

 

He underwent a sexual health screen, including urethral, pharyngeal and rectal swabs and syphilis serology. All results were negative except syphilis serology which showed: rapid plasma reagin test: positive 1:64, Treponema pallidum particle agglutination assay: positive, > 1280, syphilis IgM enzyme-linked immunosorbent assay (ELISA) positive, Syphilis IgG ELISA Positive.

 

Important take-home points:

  • His bloodwork tested negative for everything else, and positive for syphilis.

 

He was reviewed five days later with the results of these tests. The rash over his trunk had increased and he had developed painful papules over the palms of his hands. The apparent paronychia on his left middle finger remained. A diagnosis of secondary syphilis was made and he received an uneventful 14-day course of procaine penicillin 600,000 U by intramuscular injection. His regular partner received a full sexual health screen that was negative. The casual sexual contact was untraceable.

Discussion

The case is of interest for a number of aspects. It is probable that this patient’s primary chancre was the lesion noted on his left middle finger. Syphilitic chancres involving the hand with a paronychia have been reported but are uncommon[1,2]. Since the decline of syphilis in the 1980s there are no reports of syphilitic paronychias. This man developed syphilis despite practising 'safer sex'. Recently there has been an increase in syphilis in gay men in the UK. Most cases appear to be acquired from casual sexual contacts in meeting places where anonymity is a feature.

 

This is the sentence that stands out the most for me in this article, as it shows what real and important value our observations can provide to the client:

The abnormal rash was identified initially by a complementary practitioner who advised that a medical opinion be sought without delay.

 

The rest of the article is a summation of the situation at the time the article was written:

The Public Health Laboratory Service reports that the number of cases of syphilis in the UK has increased over the last 2 years[3]. In 2000 there were 321 cases of syphilis in England and Wales, and between 1998-2000 an increase of 191% was observed in males. A greater proportion of syphilis infections are transmitted amongst men who have sex with men than any other sexually transmitted infection. The risk of HIV transmission in gay men is also increased when a syphilis infection is present. Since 1997, there have been a number of outbreaks of syphilis in major cities, including Manchester and Brighton. In Manchester nearly half the cases diagnosed were in HIV-positive gay men[4].

Oral sex is quoted as an important factor in the transmission of syphilis in these outbreaks, although our case report highlights another potentially high-risk sexual practice. Whilst the risk of transmission of syphilis can be minimized by using a condom for oral and anal sex, other sexual practices perceived as low risk may still carry a risk of infection.

 

And, once again, the MT's role in observing something unusual and referring the client to a primary healthcare provider is re-emphasized:

The case also reinforces the need for all staff working within the field of HIV/genitourinary medicine and indeed, other health care professionals, to be vigilant for clinical signs in patients who otherwise appear asymptomatic. In this case it was the masseuse not the clinicians who identified the abnormal rash of secondary syphilis.

 

The importance of the MT's action should not be underestimated. We've seen what effects undetected and untreated syphilis can have over the course of decades.

By getting the client diagnosed and treated, the MT took action that probably saved the client years of suffering, followed by a dismal death.

 

References

  1. Kingsbury DH, Chester EC, Jansen GT. Syphilitic paronychia: an unusual complaint. Arch Dermatol 1972;105:458.
  2. Starzychi Z. Primary syphilis of the fingers. Br J Vener Dis 1983;59:169-71.
  3. Fenton KA, Nicoll A, Kinghorn G. Resurgence of syphilis in England: time for more radical and nationally coordinated approaches. Sex Trans Inf 2001;77:309-10.
  4. Lacey HB, Higgins SP, Graham D. An outbreak of early syphilis: cases from North Manchester General Hospital. Sex Transm Infect 2001;77:311-13.

 

The most hated people that you've probably never heard of (#16/31)

may well be the Rohingya people of Rakhine State in western Burma (the country also known as Myanmar).

Photograph by: Saurabh Das / Associated Press in the Los Angeles Times at http://framework.latimes.com/2012/06/19/pictures-in-the-news-451/#/0 accessed 16 August 2012

Source: Picture is a composite of a Google Maps image and the map of Rakhine State at http://upload.wikimedia.org/wikipedia/commons/2/22/Rakhine_State_in_Myanmar.svg accessed 16 August 2012.

 

The BBC sums up their plight quite succinctly in an article titled "Bangladesh accused of 'crackdown' on Rohingya refugees":

Persecuted

They are among the world's least wanted and most persecuted people - Burma denies them citizenship and refuses to let them own land.

It does not allow them to travel or even marry without first seeking permission.

And they are not welcome in Bangladesh either, where at least 200,000 now live as illegal immigrants, without rights to employment, health care or education.

 

and you can read more BBC coverage at "Burmese exiles in desperate conditions".

Amnesty International has developed a report, "Myanmar: The Rohingya Minority: Fundamental rights denied", although since it dates from 2004, it is out of date with recent developments--such as the ongoing violence in their home state in Burma, or Bangladesh's refusal to permit philanthropic organizations to help the refugees who have fled to their country.

Still, it gives a good general overview of the problem, grounding it in its historical, political, and sociocultural roots.

This document reports on the situation of the Rohingyas, a muslim ethnic minority in Myanmar who are subjected to multiple restrictions and human rights violations - among them, restriction of mov[e]ment, forced labour, forced eviction and land confiscation and various forms of extortion and arbitrary taxation.

 

Most people in the United States have never heard of the Rohingya people, so if you haven't heard of them before now, you're certainly not alone.

They certainly are hated, though: many Burmese Buddhists claim the Rohingya are not Burmese at all, but rather are Bangladeshi intruders in Burma; Bangladesh, on the other hand, does not want to accept them, either.

Meanwhile, the violence and a multitude of other affronts continue to happen.

Some sobbed quietly while others pleaded and raised their arms to heaven. Their children looked on with glassy stares, utterly exhausted after days at sea in an open boat. Soon they would be on the water again, escorted by a Bangladeshi coast guard vessel and pushed back into the waters of Burma where they knew violence still raged.

"The Mogh [ethnic Rakhine people of Burma] slaughtered my brothers. They will kill us all … please help us!" screamed a woman carrying a baby only a few months old, before she was hustled away by border guards.

The sectarian violence in Burma that has sent boatloads of refugees fleeing to Bangladesh in recent weeks – and being firmly pushed back – has once again turned the spotlight on the plight of Burma's Rohingya minority.

There is no place the Rohingya people can call home. Burma passed a law in 1982 – criticised as discriminatory by human rights groups – that effectively rendered them stateless. Waves of ethnic violence since 1991, some of it state-sponsored, have pushed more than 250,000 Rohingyas into Bangladesh, where they live in squalid, makeshift camps with little or no access to healthcare or education. --The Guardian, "Burma's Rohingya refugees find little respite in Bangladesh" accessed 16 August 2012

 

MDG : Burma

Source: "Nozir Hossain shows the scar he received while trying to protect himself on the day his sons were killed." Photograph: Syed Zain Al-Mahmood for the Guardian. At http://static.guim.co.uk/sys-images/Environment/Pix/columnists/2012/6/26/1340709910115/MDG--Burma-008.jpg accessed 16 August 2012

 

 

 


The situation is all very sad and distressing, but what does it have to do with massage?

This: massage practitioners are currently engaged in passionate debates over the future of massage, as well as over its very nature.

Is massage a personal service, or is it self-expression, or is it a business, or is it a healthcare profession?

If it's a personal service or self-expression or business, then that's one thing--personal services carry no fiduciary duties of equality of access.

But if massage truly aspires to become a healthcare profession, then questions of human rights and accessibility lie at the very core of the discussion. We need to figure out where we stand on these questions, and why.

There is talk in the air that Rohingya refugees will be resettled here in Seattle, but no groups have arrived yet, and as far as I've been able to find out, plans seem still to be up in the air.

This, then--if massage is truly becoming a healthcare profession--would be the perfect time to plan a program in advance, to extend access to massage to this group of traumatized refugees, rejected by other groups from their homeland, who are undergoing the stress from the massive adjustment from refugee camps to modern US society, as well as the aftereffects of the trauma to which they have borne witness.

What do you think we can do for people in this situation? What should we do? What will it take on our part?

 

 

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