Monday, January 27, 2020
Genealogy, History, and Mythology in Olympian 9
Genealogy, History, and Mythology in Olympian 9 From Polis to Oikos At the end of Olympian 9, the ode for Epharmostos, the champion wrestler from Opountian Lokris, Pindar declares phya, his idiosyncratic rendering of physis (altogether best: Ol. 9.100);[1] he says that the heralds proclamation ought to record that his victor was born (with quick hands, nimble legs, determination in his look), all the natural and inherited endowments necessary for athletic success (Ol. 9.108ff).[2] Despite his emphasis on Epharmostos birth (with divine help he was born), Pindar, unusually, names neither the father of the victor nor acknowledges any family whatsoever. In a genre as concerned with family and identity as epinikian, the omission is striking and potentially troublesome for the rhetoric of epinikian praise. Miller remarks that such an omission would almost certainly only occur at the instruction of the client himself, and thus we should conclude that Epharmostos did not regard family or fathers name as essential to his self-definition.[3] Pindars encomiu m still functions, but the absence of family disturbs many of the regular features of epinikian, especially the standard integration of phya and family.[4] Family, via the fathers name, was an element of the heralds proclamation or angelia and would have been announced after Epharmostos victory.[5] While Pindars epinikian evokes the angelia, it freely includes, excludes, or modifies elements of the proclamation.[6] The modification, or omission, of a component of the angelia therefore serves as an opening for my analysis of the ode: rather than focus on the question of why Pindar did not include the fathers name, this article explains how Pindaric praise, particularly the praise of inherited ability, still functions in an ode that omits a key component of epinikian poetics. Pindar, despite the ostensible absence of family in this ode, nonetheless praises phya through ethnos and polis and with a colonial narrative of early Lokrian and Opountian history. While the focus on the conjunction of the victor with ethnos and polis is certainly not without parallel, Ol. 9 is singular in its emphasis on the correlation of biography and history. The Archaic and early Classical assimilation of genealogy to ethnic and civic history joins such seemingly disparate concepts as inheritance, family lineage, and genealogy with ethnic descent and civic foundation. The polis, one component of the angelia, can replace family, another component, because of the conceiving of ethnic and civic identity as essentially genealogical. In her study of the economy of praise in epinikian, Kurke concludes that the family is crucial not only to the celebration of athletic success but to success itself (1991, 3; cf. Cole 1987, 560). She suggests that the family connection is important enough that we should recognize Pindars (and his victors) different concept of self-identity, which was integrated, to a great degree, with family.[7] In this conceiving of self-identity, personal athletic victory can be understood as a renewal of the family, especially through the metaphors of new birth, marriage, and rites for dead ancestors.[8] Thus, the exclusion of family from Epharmostos ode is unexpected: his victory, while it may have brought fame to his living relatives, is not represented as renewing or reviving the fame of his oikos, since the oikos is absent from the ode; his Olympic victory cannot participate in the common epinikian analogizing of athletic victory to family renewal, since there is no literal family in the poem . This omission is highly unusual in epinikian, which, as Carey points out, memorializes through naming.[9] In only a few odes does Pindar not mention family members: Ol. 1, Ol. 4, Ol. 9, Pyth. 3, Pyth. 12, and Isthm. 3. In a number of these, the paternal and familial absence may be able to be rationalized: the victor is either a ruler or politically or socially prominent and thus the ode focuses attention on them, or at any rate participates in a rather complex political context (Ol. 1 for Hieron; Pyth. 3 for Hieron);[10] in another two cases the fathers name appears in an earlier ode for the same victor, and thus perhaps familial self-identity had been fulfilled (Hierons fathers name appears in another ode as well: Pyth. 1.79; Ol. 4 for Psaumis of Kamarina, whose father Akron is named at Ol. 5.8, and his sons at 5.23; Isthm. 3 for Melissos of Thebes, whose father is named at Isthm. 4.45). Pythian 12 and Olympian 9 stand out, since they lack any explicit reference to the father, clan, or family of the victor. Pyth. 12 praises the victory of Midas of Akragas in the aulos competition at the Pythian Games; significantly, it is the only extant ode to praise a victor in a musical contest. While Strauss-Clay suggests that the absence of Midas father and family is explained by his professional standing as an aulos player, Maria Pavlou offers a convincing and subtle explanation that situates the absence of family in the context of Akragrantine politics.[11] She suggests that Midas victory is an agalma for the city, since Akragas itself receives an extended encomium (Pyth. 12.1-5), and she argues that Midas victory ode was commissioned by the then-ascendant Emmenidae (perhaps Theron himself), in order to stress their power, and to relate them to a celebration of Akragantine culture. Thus Pythian 12 does not offer evidence that lower-status athletes (if, indeed, Midas was lower- status) would not celebrate their fathers, but rather indicates the potential utility of an epinikian victory to the political program of an aspiring tyrant.[12] Consequently, Ol. 9 is alone in its complete absence of a literal family or ancestry, or at least, it is the only ode in which an obvious explanation does not appear to be forthcoming through the political or social context of the poem, and the lack of fathers name cannot be explained because of any known personal political prominence or a powerful patron. Even if Epharmostos family had not had previous athletic success, family could still appear, since in other odes victory acts retroactively to glorify otherwise obscure ancestors (e.g., Nem. 6.17-29). Aside from Epharmostos, the ode mentions one other apparently historical individual, Lampromachos, whose presence has sparked much ancient and modern discussion.[13] He is introduced as a cause for the poets presence at the celebration of Olympian 9 (82-84): Because of guest friendship and achievement I have come to honor the Isthmian fillets of Lampromachos, when both won their victories in one day. The scholiasts are divided on the meaning of: 123a and 123c regard Lampromachos as a proxenos in the technical sense, while 123d and 123e consider to be equivalent to in this passage; finally, 125c considers Lampromachos a kinsman of Epharmostos.[14] Modern scholarship has been similarly divided.[15] While the institution of proxenia existed in the fifth-century, it is not certain that an institutionalized proxenia has any relevance to Pindars use of the term in Ol. 9.[16] In one of the only accounts to try to rationalize the appearance of proxenos here, Pavlou focuses on the early evidence for proxenia in Lokris specifically; she is skeptical that Pindar would use a technical term so loosely and she contends that by the fifth-century, proxenia was firmly entrenched as an institution.[17] Pavlou follows the opinion of one of the scholiasts and regards Lampromachos as the proxenos of the Thebans at Opous, and thus a relevant personage to Pindars presence and the commissioning of the o de.[18] The Pindaric usage of proxenia and related words, however, suggests that proxenia could also signify vaguer hospitality. Isthm. 4.8, for example, teams proxenia with the adverb which renders it unlikely that the word refers to a contemporary institution; it is probable that appropriate hospitality is simply another component of the praise of the Kleonymidai.[19] In fr. 94b, Pindar uses the plural dative à ₠¬Ãƒ  Î ¿ÃƒÅ½Ã‚ ¾ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ½Ãƒ ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ¹Ãƒ Æ’ÃŽÂ ¹describes a tradition of hospitality, which began in the past and extends to the present day (38-45), and once again, it is unlikely that the combination of a temporal adverb referring to the past and proxenia refers to the institution.[20] Nem. 7 has presented its own issues of interpretation, in terms of situating the passage in the larger organization of the poem, but proxenia, nonetheless, likely remains general rather than specific.[21] At Nem. 7.64-65, the reference to proxenia probab ly has little to do with the Achaian man, and rather, proxenia evokes the previous reference to xenia at Nem. 7.61 ( I am a guest-friend).[22] Again, an institutionalized meaning is highly unlikely. In other poetic uses from the early fifth-century, the term can refer to general hospitality: in Aeschylus Suppliant Women, proxenia refers to general protection by a powerful patron (or deity), rather than an institutionalized system of city-sponsored hosting (Aesch. Supp. 420, 491, 919). A fragment of Aeschylus Diktyouloi uses proxenia but then glosses it with the word à ₠¬Ãƒ  Î ¿Ãƒ â‚ ¬Ãƒ  à ¡Ã‚ ½Ã‚ ±ÃƒÅ½Ã‚ ºÃƒ „à †°Ãƒ  champion (TrGF III: fr. 47a.768-770). Therefore, proxenia in Ol. 9, and throughout the Pindaric corpus, can occur as a metaphor for hospitality, guest-friend relations, and philia, rather than a reference to the civic institution; the term is not evidence for a civic commissioning or biographical speculation but rather reinforces the intimate connection of city and victor. Lampromachos opens the victory catalogue two other Isthmian wins are recorded separately in the following line (Ol. 9.86). The mention of Lampromachos is likely a flourish with which to open the catalogue, an instance in which Epharmostos and his countryman both won at a pan-Hellenic festival on the same day. Pindar begins with a special victory, and then proceeds to begin the catalogue-proper of Epharmostos, proceeding, as is normal, from victories in the Crown Games.[23] The victory with Lampromachos is given special prominence (it begins the catalogue) because of its significance to the city of Opous, a city poorly represented in victories at the Crown Games.[24] Considering the odes explicit focus on praise of Opous aswellasEpharmostos, the inclusion of its other stephanitic victor is hardly surprising. It may be strange, in this case, that Pindar does not mention Menalkes (Moretti no. 240), who won at boxing at the same Olympics as Epharmostos, though perhaps the inclusion of a nother Olympic victor would challenge the primacy of Epharmostos praise in the ode Lampromachos lesser Isthmian victory fulfills the function of praising the city without eclipsing the praise of the laudandus. The mythic section of the ode, in which hospitality and guest-friendship not institutionalized proxenia are conjoined, when foreigners are welcomed to the new city of Opous (Ol. 9.67-69), supports my interpretation of proxenia at Lampromachos appearance. In fact, the settlement of foreigners (explicitly xenoi: Ol. 9.67) and the arete of Opous himself (Ol. 9.65-66; and the polis at Ol. 9.16) as well as one of the descendants of the new settlers (Patroklos, Ol. 9.70-76), have already appeared together in the odes narrative. Thus, Pindar comes to Opous because of the same qualities that have already characterized the polis and ethnos in the mythic narrative he, like the xenoi in the myth, is attracted to the presence of the famous residents of the city, and its famous hospitality. Repetition and a cyclical perspective on Lokrian and Opountian history predominate in the structure of the ode, and so the rationale for Pindars visit seems to reinforce the identity of Epharmostos victory with the past history and mythology of his city and ethnos. Lampromachos is not included because of any political office, special relation, or involvement in the commissioning of the ode (all the suggestions of the scholiasts), but simply because of his status as an Opountian pan-Hellenic victor.[25] Regardless of the always vague, and impossible to prove historical circumstances surrounding the commissioning of the ode, the focus is on Opountian achievements in the victory catalogue, first in the single victory of Lampromachos, and then in the longer record of Epharmostos myriad victories this is not proof of a civic commissioning, but rather exemplary of Pindars method of integrating victor with community.[26] Ol. 9 exemplifies the Pindaric tendency to merge oikos and polis epinikian is a form of civic adornment by the wealthy after all. Merger, however, does not fully satisfy in the context of the ode, since the family in Ol. 9 is not simply combined with the polis; that, in athletics, is the normal state of affairs, because the angelia teams together individual, familial, and civic identities. [27] In Ol. 9, in contrast, Epharmostos family is absent, and the ethnos of Lokris and the polis of Opous replace the oikos of the victor. The presence of Lampromachos in the victory catalogue, in a place generally reserved for family achievements, as a result of his civic identity, indicates this replacement: the polis relegates family and positions itself as the family of the seemingly family-less Epharmostos, so that the history of Lokris and Opous becomes the biographyof Epharmostos, the citys putative ancestry replaces the victors actual genealogy. While homeland praise is a commonplace in Pindaric criticism, Kurke notes that the place of neither family praise nor homeland praise in epinikian has ever been questioned.[28] She stresses the public and communal nature of the reception of Pindars art, and comments that Pindar uses foundation myths because of their inherently political quality, since they transform an entire polis into a single family descended from a common mythic ancestor.[29] The public aspect of epinikian, and the function of homeland praise as part of the political performative of epinikian provokes this articles new interpretation of Olympian 9: the recognition of Opous and Lokris standing in as the oikos of this victor allows us to reimagine the connection between Epharmostos Olympic victories and the mythic narrative in the ode in the context of replacement family and substitute ancestry. This reimagining begins by situating the series of foundations and renewals in the performance of the song itself. The respective establishment of ethnos and polis are emphasized in the ode and function to praise Epharmostos by placing him in a continuity of inheritance (Pindaric phya), modulated through civic and ethnic lineage. Although he has no actual family worth mentioning in the ode, the song manufactures a lineage (and inheritance) of great deeds through the telling and re-telling of history and mythology. It is therefore in the two figures who complete great deeds, Deukalion and Opous (ethnic and civic founders, and themselves involved with unusual family), that we should look for the mythic parallels through which Pindar praises his patron, Epharmostos, and the polis, Opous.[30] Pindars narrative in Ol. 9 is one of the earliest, and most complete, Lokrian myths.[31] He begins from the flood, after which Deukalion and Pyrrha descend from Mount Parnassos to found a city and establish its autochthonous inhabitants (Ol. 9.43-46), the Leleges who become the ethnos of the Lokrians;[32] second, the lineage of kings is renewed through the adoption of a son, Opous, descended directly from Zeus (Ol. 9.57-66), through whom the civic identity of Opountians is established.[33] In both cases, foundations are not straightforward. Standard Greek origin stories revolved around autochthony or migration (Hall 2002: 31-35), but in Pindars narrative, colonial-style foundation is coupled with autochthony (Deukalion and Pyrrha) and hereditary inheritance is complicated by adoption (Opous) a productive merger for representing Epharmostos civic and ethnic genealogy. Thus, Pindar finds room in his Lokrian and Opountian creation myths to accommodate all manners of foundation and esta blishment, and in doing so, firmly establishes the Hellenic identity of Epharmostos Lokrian ancestors.[34] The section on Deukalion and Pyrrha opens after Pindars self-recrimination for the Herakles narrative. While the digression accords with Pindars formal use of Abbruchsformeln,[35] the specific rationale for the inclusion of Herakles here has generated debate, and some have compared Herakles stance against the gods (mortal versus immortal) with Epharmostos victory at Marathon, when he was, according to Pindar, incorrectly placed in the mens category (Ol. 9.89-90).[36] Though some audience members may have made this connection, I concur with Gerber, who regards the comparison as inappropriate, since it would claim some glory for doing combat with the gods (surely, un-Pindaric: see Ol. 9.35-41; cf. Ol. 1.35).[37] Rather, the Abbruchsformel, as often, allows Pindar to draw a connection through juxtaposition, where one is logically absent: here, Herakles descent from Zeus and its consequent effect on his abilities (for the general principle of inherited ability and divine grace: Ol. 9.28- 29; for the specific application to Epharmostos, see Ol. 9.100-104) is placed in close contact with the founding story of Opous and the Lokrians, in which Zeus will similarly play a major role and will bequeath abilities to Lokrian and Opountian progeny (Ol. 9.56-65).[38] By the end of the ode, the connection of divinity and ability is made clear in the latest generation, in the object of the odes praise, when Pindar observes that men do poorly à ¡Ã‚ ¼Ã¢â‚¬Å¾ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ µÃƒ †¦ ÃŽÂ ´Ãƒ ¡Ã‚ ½Ã‚ ² ÃŽÂ ¸ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ¿Ãƒ ¡Ã‚ ¿Ã‚ ¦ (Ol. 9.103). After this apparent interruption, with characteristic self-recrimination (though with the effect generated by the juxtaposition in place), Pindar directs himself to stay to the topic at hand, which is the city of Protogeneia (Ol. 9.41-56): à †à ¡Ã‚ ½Ã‚ ³Ãƒ  Î ¿ÃƒÅ½Ã‚ ¹Ãƒ ‚ ÃŽÂ ´Ãƒ ¡Ã‚ ½Ã‚ ² Î à  à †°Ãƒ „Π¿ÃƒÅ½Ã‚ ³ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ µÃƒ ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ±Ãƒ ‚ à ¡Ã‚ ¼Ã¢â‚¬Å¾Ãƒ Æ’Ã „ΠµÃƒÅ½Ã‚ ¹ ÃŽÂ ³ÃƒÅ½Ã‚ »Ãƒ ¡Ã‚ ¿Ã‚ ¶Ãƒ Æ’Ã Æ’ÃŽÂ ±ÃƒÅ½Ã‚ ½, à ¡Ã‚ ¼Ã‚ µÃƒÅ½Ã‚ ½ ÃŽÂ ±Ãƒ ¡Ã‚ ¼Ã‚ °ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ »ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ²Ãƒ  à ¡Ã‚ ½Ã‚ ³ÃƒÅ½Ã‚ ½Ãƒ „Π± ΆΠ¹Ãƒ ¡Ã‚ ½Ã‚ ¸Ãƒ ‚ ÃŽÂ ±Ãƒ ¡Ã‚ ¼Ã‚ ´Ãƒ Æ’Ã ¡Ã‚ ¾Ã‚ ³ ÃŽÂ Ã ¡Ã‚ ½Ã‚ »Ãƒ  à  Î ± ΆΠµÃƒ †¦ÃƒÅ½Ã‚ ºÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ »Ãƒ ¡Ã‚ ½Ã‚ ·Ãƒ †°ÃƒÅ½Ã‚ ½ à „Î µ ÃŽÂ ÃŽÂ ±Ãƒ  Î ½ÃƒÅ½Ã‚ ±Ãƒ Æ’Ã Æ’ÃŽÂ ¿Ãƒ ¡Ã‚ ¿Ã‚ ¦ ÃŽÂ ºÃƒÅ½Ã‚ ±Ãƒ „Π±ÃƒÅ½Ã‚ ²Ãƒ ¡Ã‚ ½Ã‚ ±ÃƒÅ½Ã‚ ½Ãƒ „Πµ ÃŽÂ ´Ãƒ ¡Ã‚ ½Ã‚ ¹ÃƒÅ½Ã‚ ¼ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½ à ¡Ã‚ ¼Ã¢â‚¬ ÃŽÂ ¸ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ½Ãƒ „Π¿ à ₠¬Ãƒ  à ¡Ã‚ ¿Ã‚ ¶Ãƒ „Π¿ÃƒÅ½Ã‚ ½, à ¡Ã‚ ¼Ã¢â‚¬Å¾Ãƒ „ΠµÃƒ  Î ´ ÃŽÂ µÃƒ ¡Ã‚ ½Ã‚ ÃŽÂ ½Ãƒ ¡Ã‚ ¾Ã‚ ¶Ãƒ ‚ à ¡Ã‚ ½Ã‚ ÃŽÂ ¼Ãƒ ¡Ã‚ ½Ã‚ ¹ÃƒÅ½Ã‚ ´ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ¼ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½ 45ÃŽÂ ºÃƒ „Π¹Ãƒ Æ’Ã Æ’Ã ¡Ã‚ ½Ã‚ ±Ãƒ Æ’ÃŽÂ ¸ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ½ ÃŽÂ »Ãƒ ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ¸ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½ ÃŽÂ ³Ãƒ ¡Ã‚ ½Ã‚ ¹ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½ÃƒÅ½Ã¢â‚¬ ¡ ÃŽÂ »ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ¿Ãƒ ¡Ã‚ ½Ã‚ ¶ ÃŽÂ ´ à ¡Ã‚ ½Ã¢â€š ¬ÃƒÅ½Ã‚ ½Ãƒ ¡Ã‚ ½Ã‚ »ÃƒÅ½Ã‚ ¼ÃƒÅ½Ã‚ ±Ãƒ Æ’ÃŽÂ ¸ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ½. à ¡Ã‚ ¼Ã¢â‚¬ ÃŽÂ ³ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ¹Ãƒ  à ¡Ã‚ ¼Ã‚ à ₠¬Ãƒ ¡Ã‚ ½Ã‚ ³Ãƒ †°ÃƒÅ½Ã‚ ½ à ƒà †Î ¹ÃƒÅ½Ã‚ ½ ÃŽÂ ¿Ãƒ ¡Ã‚ ¼Ã‚ ¶ÃƒÅ½Ã‚ ¼ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½, ÃŽÂ ±Ãƒ ¡Ã‚ ¼Ã‚ ´ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ¹ ÃŽÂ ´Ãƒ ¡Ã‚ ½Ã‚ ² à ₠¬ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ »ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ¹Ãƒ ¡Ã‚ ½Ã‚ ¸ÃƒÅ½Ã‚ ½ ÃŽÂ ¼Ãƒ ¡Ã‚ ½Ã‚ ²ÃƒÅ½Ã‚ ½ ÃŽÂ ¿Ãƒ ¡Ã‚ ¼Ã‚ ¶ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½, à ¡Ã‚ ¼Ã¢â‚¬Å¾ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¸ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ± ÃŽÂ ´ à ¡Ã‚ ½Ã¢â‚¬ ¢ÃƒÅ½Ã‚ ¼ÃƒÅ½Ã‚ ½Ãƒ †°ÃƒÅ½Ã‚ ½ ÃŽÂ ½ÃƒÅ½Ã‚ µÃƒ †°Ãƒ „à ¡Ã‚ ½Ã‚ ³Ãƒ  à †°ÃƒÅ½Ã‚ ½. ÃŽÂ »Ãƒ ¡Ã‚ ½Ã‚ ³ÃƒÅ½Ã‚ ³ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½Ãƒ „Π¹ ÃŽÂ ¼Ãƒ ¡Ã‚ ½Ã‚ ±ÃƒÅ½Ã‚ ½ 50à †¡ÃƒÅ½Ã‚ ¸Ãƒ ¡Ã‚ ½Ã‚ ¹ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ± ÃŽÂ ¼Ãƒ ¡Ã‚ ½Ã‚ ²ÃƒÅ½Ã‚ ½ ÃŽÂ ºÃƒÅ½Ã‚ ±Ãƒ „Π±ÃƒÅ½Ã‚ ºÃƒÅ½Ã‚ »Ãƒ ¡Ã‚ ½Ã‚ »Ãƒ Æ’ÃŽÂ ±ÃƒÅ½Ã‚ ¹ ÃŽÂ ¼Ãƒ ¡Ã‚ ½Ã‚ ³ÃƒÅ½Ã‚ »ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ½ à ¡Ã‚ ½Ã¢â‚¬ ¢ÃƒÅ½Ã‚ ´ÃƒÅ½Ã‚ ±Ãƒ „Π¿Ãƒ ‚ à ƒÎ ¸Ãƒ ¡Ã‚ ½Ã‚ ³ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿Ãƒ ‚, à ¡Ã‚ ¼Ã¢â€š ¬ÃƒÅ½Ã‚ »ÃƒÅ½Ã‚ »Ãƒ ¡Ã‚ ½Ã‚ ± ÃŽ-ÃŽÂ ·ÃƒÅ½Ã‚ ½Ãƒ ¡Ã‚ ½Ã‚ ¸Ãƒ ‚ à „à ¡Ã‚ ½Ã‚ ³Ãƒ †¡ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ¹Ãƒ ‚ à ¡Ã‚ ¼Ã¢â€š ¬ÃƒÅ½Ã‚ ½Ãƒ ¡Ã‚ ½Ã‚ ±Ãƒ â‚ ¬Ãƒ †°Ãƒ â‚ ¬ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ½ à ¡Ã‚ ¼Ã‚ ÃŽÂ ¾ÃƒÅ½Ã‚ ±Ãƒ ¡Ã‚ ½Ã‚ ·Ãƒ †Î ½ÃƒÅ½Ã‚ ±Ãƒ ‚ à ¡Ã‚ ¼Ã¢â‚¬Å¾ÃƒÅ½Ã‚ ½Ãƒ „Π»ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½ à ¡Ã‚ ¼Ã¢â‚¬ËœÃƒÅ½Ã‚ »ÃƒÅ½Ã‚ µÃƒ ¡Ã‚ ¿-ÃŽÂ ½. ÃŽÂ ºÃƒÅ½Ã‚ µÃƒ ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ½Ãƒ †°ÃƒÅ½Ã‚ ½ ÃŽÂ ´ à ¡Ã‚ ¼Ã¢â‚¬ à ƒÎ ±ÃƒÅ½Ã‚ ½ à †¡ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ »ÃƒÅ½Ã‚ ºÃƒ ¡Ã‚ ½Ã‚ ±Ãƒ Æ’Ã â‚ ¬ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ´ÃƒÅ½Ã‚ µÃƒ ‚ à ¡Ã‚ ½Ã¢â‚¬ËœÃƒÅ½Ã‚ ¼Ãƒ ¡Ã‚ ½Ã‚ ³Ãƒ „ΠµÃƒ  Î ¿ÃƒÅ½Ã‚ ¹ à ₠¬Ãƒ  à ¡Ã‚ ½Ã‚ ¹ÃƒÅ½Ã‚ ³ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ¹ 55à ¡Ã‚ ¼Ã¢â€š ¬Ãƒ  à †¡Ãƒ ¡Ã‚ ¾Ã‚ ¶ÃƒÅ½Ã‚ ¸ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ½, à ¡Ã‚ ¼Ã‚ ¸ÃƒÅ½Ã‚ ±Ãƒ â‚ ¬ÃƒÅ½Ã‚ µÃƒ „Π¹ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½Ãƒ ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ´ÃƒÅ½Ã‚ ¿Ãƒ ‚ à †à ¡Ã‚ ½Ã‚ »Ãƒ „Π»ÃƒÅ½Ã‚ ±Ãƒ ‚ ÃŽÂ ºÃƒÅ½Ã‚ ¿Ãƒ ¡Ã‚ ¿Ã‚ ¦Ãƒ  Î ¿ÃƒÅ½Ã‚ ¹ ÃŽÂ ºÃƒÅ½Ã‚ ¿Ãƒ  à ¡Ã‚ ¾Ã‚ ¶ÃƒÅ½Ã‚ ½ ÃŽÂ ºÃƒÅ½Ã‚ ±Ãƒ ¡Ã‚ ½Ã‚ ¶ à †Î µÃƒ  à „à ¡Ã‚ ½Ã‚ ±Ãƒ „à †°ÃƒÅ½Ã‚ ½ ÃŽÅ ¡Ãƒ  Î ¿ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ´Ãƒ ¡Ã‚ ¾Ã‚ ¶ÃƒÅ½Ã‚ ½, à ¡Ã‚ ¼Ã‚ ÃŽÂ ³Ãƒ †¡Ãƒ ¡Ã‚ ½Ã‚ ½Ãƒ  Î ¹ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ¹ ÃŽÂ ²ÃƒÅ½Ã‚ ±Ãƒ Æ’ÃŽÂ ¹ÃƒÅ½Ã‚ »Ãƒ ¡Ã‚ ¿Ã¢â‚¬ ÃŽÂ µÃƒ ‚ ÃŽÂ ±Ãƒ ¡Ã‚ ¼Ã‚ °ÃƒÅ½Ã‚ µÃƒ ¡Ã‚ ½Ã‚ · à ¢Ã¢â€š ¬Ã‚ ¦apply your speech to Protogeneias city, where, by decree of Zeus of the bright thunderbolt, Pyrrha and Deukalion came down from Parnassos and first established their home, and, without coupling, founded one folk, an offspring of stone: and they were called people. Awaken for them a clear-sounding path of words; praise wine that is old, but the blooms of hymns that are newer. Indeed they tell that mighty waters had flooded over the dark earth, but, through Zeus contriving, an ebb tide suddenly drained the floodwater. From them came your ancestors of the bronze shields in the beginning, sons from the daughters of Iapetos race and from the mightiest sons of Kronos, being always a native line of kings, In this passage, Pindar briefly summarizes the end of the flood narrative, which left only Deukalion and Pyrrha alive atop of Mount Parnassos. In Pindars telling, the origin of the flood is left obscure, though Zeus will is the clear cause of its cessation.[39] The significance of 48-49 has been interpreted variously.[40] Despite some attempts to connect this comment to Simonides, the phrase must make sense in the context of its performance and patron, not to mention in re-performance scenarios.[41] The contrast is perhaps best understood in terms of praising the essential qualities of things: antiquity in wine is best (e.g., Od. 2.340), whereas novelty in songs, at least in the context of this ode (which opens, after all, with a contrast between old and new songs: Ol. 9.1), is best. Here I am not arguing for a universal motif in Pindar, but rather, that in thisodeinparticular, Pindar opens by stressing the novelty of his song (the Archilochus song), and thus, in this ode, newness in song is an important element;[42] Pindar buttresses this contention perhaps not so self-evident by the comparison with wine.[43] In fact, since essential qualities generally phya play a major part in the praise of the victor (Ol. 9.100ff), the extension of this opinion to the song that praises that victor makes thematic sense and further strengthens the encomium. If the following myth is unconventional, or stresses unconventional aspects by focusing on the Lokrian and Opountian origin of humanity after the flood, then the statement serves as a self-reference to the poets skill as well as being emphatic about one of the objects of the odes praise.[44] In fact, when Pindar turns to the story of Lokrian and Opountian foundation, he foregrounds the connections amongst ethnos, polis, and Epharmostos (and thus strengthens his case for a continuity of inheritance), by asking for a clear-sounding path of words for them (Ol. 9.47): surely here we read a reference to the whole race of the Lokrians through all the temporal stages of the ode, since for them follows the riddling reference to their name (Ol. 9.45-46). Thus, the whole of 48-49 serves as a transition and, via a short priamel, an explicit way to focus audience attention on the objects of the odes praise, before turning to implicit praise via the mythic narrative.[45] The foundation of Opous, the first human habitation following the destruction of the race, comes about ΆΠ¹Ãƒ ¡Ã‚ ½Ã‚ ¸Ãƒ ‚ ÃŽÂ ±Ãƒ ¡Ã‚ ¼Ã‚ ´Ãƒ Æ’Ã ¡Ã‚ ¾Ã‚ ³ (by decree of Zeus, Ol. 9.42). ÃŽÂ ±Ãƒ ¡Ã‚ ¼Ã‚ ¶Ãƒ Æ’ÃŽÂ ± is a complicated word in Pindar, though its basic meaning of share or portion often metaphorically denotes fate (s.v. ÃŽÂ ±Ãƒ ¡Ã‚ ¼Ã‚ ¶Ãƒ Æ’ÃŽÂ ± (A), Slater), and, in several instances, ÃŽÂ ±Ãƒ ¡Ã‚ ¼Ã‚ ¶Ãƒ Æ’ÃŽÂ ± is the fate that allows athletic victory to come to fruition: in Nem. 3.16, Aristokleidas strength in the pankration persists ÃŽÂ ºÃƒÅ½Ã‚ ±Ãƒ „ ÃŽÂ ±Ãƒ ¡Ã‚ ¼Ã‚ ¶Ãƒ Æ’ÃŽÂ ±ÃƒÅ½Ã‚ ½ (thanks to your [i.e., the Muses] favor); at Nem. 6.13, Alkimidas fortune at Nemea is expressly connected to Zeus favor (ΆΠ¹Ãƒ ¡Ã‚ ½Ã‚ ¹ÃƒÅ½Ã‚ ¸ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ½ ÃŽÂ ±Ãƒ ¡Ã‚ ¼Ã‚ ¶Ãƒ Æ’ÃŽÂ ±ÃƒÅ½Ã‚ ½ a fortune from Zeus); in Pyth. 10, it is ÃŽÂ ºÃƒÅ½Ã‚ ±Ãƒ „ ÃŽÂ ±Ãƒ ¡Ã‚ ¼Ã‚ ¶Ãƒ Æ’ÃŽÂ ±ÃƒÅ½Ã‚ ½ (duly) that a living man sees his son crowned at the Pythian Games (10.25-26).[46] Ol. 9 points to the necessity of the favor of the gods (above all, Zeus) to athletic victory: à ¡Ã‚ ¼Ã¢â‚¬Å¾ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ µÃƒ †¦ ÃŽÂ ´Ãƒ ¡Ã‚ ½Ã‚ ² ÃŽÂ ¸ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ¿Ãƒ ¡Ã‚ ¿Ã‚ ¦, à ƒÎ µÃƒ Æ’ÃŽÂ ¹ÃƒÅ½Ã‚ ³ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ¼Ãƒ ¡Ã‚ ½Ã‚ ³ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½ / ÃŽÂ ¿Ãƒ ¡Ã‚ ½Ã‚ à ƒÎ ºÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ¹Ãƒ ¡Ã‚ ½Ã‚ ¹Ãƒ „ΠµÃƒ  Î ¿ÃƒÅ½Ã‚ ½ à †¡Ãƒ  à ¡Ã‚ ¿Ã¢â‚¬ ÃŽÂ ¼ à ¡Ã‚ ¼Ã¢â‚¬ ÃŽÂ ºÃƒÅ½Ã‚ ±Ãƒ Æ’Ã „Π¿ÃƒÅ½Ã‚ ½ (but when god takes no part, each deed is no worse / for being left in silence, 103-104) (also, Ol. 9.28-29); in fact, Zeus is one of the honorees of Epharmostos ode (Ol. 9.6).[47] The involvement of the nous of Zeus in Opountian history connects the distant foundation of ethnos, the legendary establishment of polis, and the present praise of Epharmostos, especially through a word that can be used to describe the role of fate in athletic victory. As Pindar describes it, these three instances are correlative, not through content, but through the aition for each, that is, divine will (and Zeus is particularly attuned to watching over Lokrian history, as this odes mythic narrative demonstrates); they are thematically contiguous despite the vast expanse of time.[48] Deukalion and Pyrrha are the founders of the Lokrian ethnos; their arrival at what will be Opous is characterized less as an arrival at a foreign land and rather as the arrival at their destined home Deukalion and Pyrrha are not alien (although simultaneously not native) to the land of Opous, and it is there that they establish their home (Ol. 9.44; cf. Str. 9.4.2). ÃŽÂ ºÃƒ „Π¹Ãƒ Æ’Ã Æ’Ã ¡Ã‚ ½Ã‚ ±Ãƒ Æ’ÃŽÂ ¸ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ½ ÃŽÂ »Ãƒ ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ¸ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½ ÃŽÂ ³Ãƒ ¡Ã‚ ½Ã‚ ¹ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½ suggestively combines foundation language (ÃŽÂ ºÃƒ „à ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ¶Ãƒ †° to found) with parentage (ÃŽÂ ³Ãƒ ¡Ã‚ ½Ã‚ ¹ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿Ãƒ ‚ offspring); it also evokes Pindars vocabulary for athletic inscriptions (cf. Ol. 7.86: à ¡Ã‚ ¼Ã‚ ÃŽÂ ½ ÃŽÅ“ÃŽÂ µÃƒÅ½Ã‚ ³Ãƒ ¡Ã‚ ½Ã‚ ±Ãƒ  Î ¿ÃƒÅ½Ã‚ ¹Ãƒ Æ’Ã ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ½ à „ ÃŽÂ ¿Ãƒ ¡Ã‚ ½Ã‚ à †¡ à ¡Ã‚ ¼Ã¢â‚¬ ¢Ãƒ à ¢â‚¬Å¾ÃƒÅ½Ã‚ µÃƒ  Î ¿ÃƒÅ½Ã‚ ½ ÃŽÂ »ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ¸Ãƒ ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ± / à ˆÃ ¡Ã‚ ¾Ã‚ ¶Ãƒ †Î ¿Ãƒ ‚ à ¡Ã‚ ¼Ã¢â‚¬ à †¡ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ¹ ÃŽÂ »Ãƒ ¡Ã‚ ½Ã‚ ¹ÃƒÅ½Ã‚ ³ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½ while in Megara the record in stone / tells no other tale).[49] Deukalion and Pyrrha begin the replacement of oikos by ethnos and polis: their natural daughter, Protogeneia, evaporates into the city they found (Ol. 9. 41-42);[50] the ÃŽÂ »Ãƒ ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ¸ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ¹ ÃŽÂ »ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ¿Ãƒ ¡Ã‚ ½Ã‚ · (stone people) are treated as if their children; the original inhabitants of Opous, their fellow-citizens, are also their descendants. Pindar emphasizes the blurring of oikos and polis: he describes the descendants of the ÃŽÂ »Ãƒ ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ¸ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ¹ ÃŽÂ »ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ¿Ãƒ ¡Ã‚ ½Ã‚ · as from them came your ancestors of the bronze shieldsà ¢Ã¢â€š ¬Ã‚ ¦ (Ol. 9.53-54). The antecedent of ÃŽÂ ºÃƒÅ½Ã‚ µÃƒ ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ½Ãƒ †°ÃƒÅ½Ã‚ ½ has provoked much discussion among commentators ancient and modern, though rather than stress a specific meaning, ambiguity, as often, renders Pindars verse more, not less understandable; ambiguity exists in the initial description of the city of Protogeneia and the parentage of the ÃŽÂ »Ãƒ ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ¸ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ¹ ÃŽÂ »ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ¿Ãƒ ¡Ã‚ ½Ã‚ ·.[51] As so often, Pindars verse resists an interpretive straightjacket: the ambiguous demonstrative suggestively begins the replacement of oikos by polis, which is, of course, salient to the encomium of the odes laudandus, Epharmostos. The understanding of à ¡Ã‚ ½Ã¢â‚¬ËœÃƒÅ½Ã‚ ¼Ãƒ ¡Ã‚ ½Ã‚ ³Ãƒ „ΠµÃƒ  Î ¿ÃƒÅ½Ã‚ ¹ (Ol. 9.54) has proceeded along similarly fraught lines, though again, sensitivity to the theme of replacement and identity of oikos, ethnos, and polis in the ode provides some clarity.[52] à ¡Ã‚ ½Ã¢â‚¬ËœÃƒÅ½Ã‚ ¼Ãƒ ¡Ã‚ ½Ã‚ ³Ãƒ „ΠµÃƒ  Î ¿ÃƒÅ½Ã‚ ¹ can refer to both Epharmostos family and the Opountians generally because Epharmostos family, as represented in the ode, istheOpountians (thus, Epharmostos is like his mythological antecedent, Opous, whose true family are the inhabitants of his eponymous city). Pindars verse, through mythic narrative and purposeful ambiguity completes not a merger of oikos and ethnos and polis, but rather a replacement of one by the others: Deukalions natural daughter becomes an alternative name for a city that is populated by the fellow-citizens (or family) of the descendants of the ÃŽÂ »Ãƒ ¡Ã‚ ½Ã‚ ·ÃƒÅ½Ã‚ ¸ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿ÃƒÅ½  ¹ ÃŽÂ »ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ¿Ãƒ ¡Ã‚ ½Ã‚ ·. The appearance of the autochthonous original inhabitants of Opous, the race of stone, evokes colonial motifs, which muddles distinctions between native and foreign, and which stress the rele
Sunday, January 19, 2020
Jean Watson theory Essay
Jean Watson’s Philosophy of Nursing NUR/403-Theories and Models of Nursing Practice August 9th, 2010 Introduction Jean Watson’s theories of nursing are instrumental in today’s structure of nursing. Watson’s theories are being practiced in various health care setting all over the world. One of these theories in the nursing process. This entails first assessing patient, planning, intervention and evaluation. There is multitude of research proving these theories to be effective in treating and caring for patients with this consistent approach. In this paper I will dissect her different carative factors learned and that is being practiced. I will discuss different examples of Watson’s theories of caring and its application. This will depict the level of importance and how valuable this approach certainly is. Nursing is also being based on more scientific approaches that Watson’s bases some of her theories. This is consistent with the changing nature of the philosophy of science and history, and the numerous methods for the advancing knowledge of nursing. Watson (19 99) Watson’s Theories Watson’s research is more focused on the caring aspect of it all. Caring is viewed as the moral ideal of nursing where there is utmost concern for human dignity and preservation of humanity as stated by Watson (1999). This focal point of her theory is the foundation in the science of nursing. Watson believed the center idea for nursing are based on various carative factors. These factors include humanistic- altruistic values, systematic use of the scientific problem-solving method for decision making, gratification of human needs, promotion of interpersonal teaching and learning. They also include qualities such as sensitivity to self and others, the need to instill faith and hope, creating trusting relationships, and promoting acceptance, positive feelings, making provisions for a supportive, protective and corrective mental, physical, socio-cultural and spiritual environment. Watson, J., & Foster, R. (2003). One imperative factor is the development of different transpersonal caring relationship. This is the concept of professional involvement with the participation of one’s entire self, using every dimension of a person as a resource in the professional relationship, This depicts a special kind of human caring relationship, a connection with another person, in high regard for the whole person and their sense of being. Human care begins when the nurse enters the space or field of another person, and is able to detect the other person’s condition, spiritually and emotionally, and can feel this condition within themselves, and responds in a way which the recipient feels open enough to convey and share those feelings longing or needed to be shared. (Watson, 1999). She believed that nurses should have and also further develop an approach of humanism, simply being able to convey common human feelings. Her teachings proves that effective caring promotes health in each individual and their well being. Conducive to health is also what a person’s perception of health is, as states by Watson, (1999). Watson believed that everything around us should be conducive to our wellbeing, whether it being creating a wholesome environment or nursing to our specific needs. For example just simply being in a clean environment can improve a person’s overall mood and thus enhancing chances for recovery. The act showing compassion and empathy is also pertinent to for one to achieve wellness. In experience, just the simple act of smiling conveys the feeling of caring. Cara (2003). For example, upon assessing a patient, just greeting them with a warm smile with direct eye contact can be a comforting feeling. It conveys sincerity and starts the process of a trusting nurse-patient relationship. Cultivating sensitivity to oneself and to others. This carative factor explores one’s ability to self assess as well assessing others. This explores the need of the nurse to feel or to begin to feel an emotion as it presents itself. If one’s own feelings aren’t properly developed or one does not know how to channel their own feelings, showing sensitivity to others may not be very successful. These feelings should be developed for one to interact with others on a genuinely sensitive level. Showing sensitivity among one another creates a higher level of functioning within transpersonal relationships. Watson (2009). An experience I had with a patient comes to mind. A young man admitted to the hospital with multiple infections. He is observed to be very rude, sarcastic and shows a very negative attitude towards himself and his care providers. Upon receiving report about the patient, I felt reluctant in caring for him. The nurse stated he was unappreciative, obnoxious, demanding, and seemed very bitter. Upon greeting him and physically assessing him, I was cautious to thet kinds of questions I asked him. I was especially cautioushow I asked any questions and also my tone of voice. Upon making sure he had all his comforts and all requests were met I offered to share with him some details about my life. He listened keenly and I felt his interest. Soon after, he started sharing with me very personal details of his life as well. As Watson (1999) explained, nurses should spend uninterrupted time with your patients, commonly referred to as â€Å"caring moments.†He was depressed from being in and out of the hospital every other week. He was newly married and had a newborn baby, which he never got to spend time with or was able to help take care of. That quickly gave me insight to why he had such a negative disposition and also enlightened me to the sensitive manner in which he needed to cared with . Self awareness and actualization is an important component in having meaningful intrapersonal relationships. We should all strive to become more sensitive. This makes us as nurses, more authentic, evoking self growth and awareness to others. The nurse promotes health along with a higher level of functioning when meaningful person to person relationships are created. Humanistic/Altruistic system These values begin at a very early age in human beings. These are from shared experiences and lessons taught by ones parents or the environment. Altruism is a selfless concern for the wellness of others. If one is truly selfless in a humanistic manner, it comes from a place of sincerity. Individuals sometimes give of themselves hoping to get in return but the true approach which Watson teaches wishes nothing in return. Watson, J., & Foster, R. (2003). One’s ability to be altruistic is also dependent on the level of selflessness. For example, working with ill and sometimes demanding patients day in and day out, one can become weary and can feel no need to go the extra mile for the small comfort of an individual’s need. For example, a individual comes in the hospital newly diagnosed with a fatal illness. The patient comes into the hospital alone, he is poorly dressed and does not seem to take very good care of himself hygienically. He does not requests much help. Even when in pain he did not ask for any pain medication. Upon doing my general assessment, it was easy to assess him emotionally as well. He had no family members with him for any support needed. He was weak from the disease process, he just could no longer take care of himself as he normally does. I thoughtlessly help him to get shaved and washed up before getting comfortable in bed. I also lent a listening ear as I asked him necessary questions about his health. I knew having someone help me out in this manner would make a difference in how I felt, so automatically and selflessly I did the same for him. If there is anything I am able to do for others that takes nothing but a simple effort, then I think the gratitude should be from bringing comfort and satisfaction where needed. This philosophy of offering selflessness to others is pivotal in the nursing role. Establishing a helping and trusting relationship. This factor in nursing has been in use for decades. The element of nursing and trust cannot be divided. Watson believed that different modes of communication establishes rapport and brings forth a caring relationship. She believed in the dynamics associated with a helping trust relationship, congruence, empathy and warmth. This means coming together in agreement, being able to put yourself in ones shoes and showing compassion. Communication varies from verbal to nonverbal ways of conveying messages and feelings. This includes actively listening in a warm manner that connotes empathetic understanding. As nurses we must especially listen to the demands of our patients no matter how big or small the need is. It is especially important to deliver on promises to patients. As it is often stated, it is better to under promise and over deliver. As simple as promising a patient to get them a meal and delivering it in a timely manner is a key example for building and maintaining a trusting relationship. Faith/hope The faith and hope factor can be a sensitive area when providing care. To many, It essential for patients to maintain a level of faith and hope. When a patient has nothing else to hold on to in the recovering process, having faith and being hopeful helps them to hold on to life. This is based on each individual’s belief and their perception of faith and hope, as well as the nurse’s understanding. I believe one has to properly assess the individual to whom this advice is being offered. This is imperative to know how well it will be accepted. It also depends on one’s cultural background. We should all be aware and be respectful of each individual’s beliefs and limitations. As stated by Suliman, Welmann, Omer & Thomas (2009), respect is easily acquired until there is a disagreement with what is recommended, at this point respecting the opposing persons choice becomes complex. In the instance that a patient or an individual can no longer rely on modern science for comfort it help to be able to hold on to your thoughts and beliefs otherwise known as hope. When a patient is given a death sentence from a disease process this may be the only thing that brings some peace of mind. For someone to look to you for your opinion at such a vulnerable moment in life means to me that my job is important to say the least. I have had different opportunities to carefully assess my patient and their life situations. This gave me the chance to divulge my opinions in the best acceptable manner suitable to my patients understanding. Conclusion Watsons’s theories has personally broadened my horizons personally and professionally. Researching her theories and concepts of nursing has given me immense insight on how to view and treat my patients in various situations. I find that her concept of caring is truly what the core element of nursing should be, or as she states it is the†true essence of nursing.†Watson, J. (1999). The nursing concepts developed by Watson have been tried and proven both professionally and personally. She provides many useful concepts for the overall practice of nursing and the overall element of proving care for any individual. Watson ties together common theories in nursing education and thus the caring approach entity emerged. These carative factors can be implemented in any level of health care settings. It gives simple guidance to nursing and provides for better and more quality patient outcomes. Her approach unites all humanistic entities of the mind, body, and spirits for this caring, unique realm of nursing. Watson, J., & Foster, R. (2003). * * * * * * * * * * * * * * References * * Cara, C. (2003). A pragmatic view of Jean Watson’s caring theory. International Journal for Human Caring, 7(3), 51-61. * * Suliman, W., Welmann, E., Omer, T., & Thomas, L. (2009). Applying Watson’s NursingTheory to Assess Patient Perceptions of Being Cared for in a Multicultural Environment. Journal of Nursing Research (Taiwan Nurses Association), 17(4), 293-300. * * Watson, J. (1999). Nursing: Human science and human care, a theory of nursing. Sunbury, MA: NLN Press, Jones and Bartlett * * Watson, J., & Foster, R. (2003). The Attending Nurse Caring Model: integrating theory, evidence and advanced caring–healing therapeutics for transforming professional practice. Journal of Clinical Nursing, 12(3), 360-365. doi:10.1046/j.1365-2702.2003.00774.x.
Friday, January 10, 2020
Panel Discussion on K+12 in Phil Essay
A news conference or press conference is a media event in which newsmakers invite journalists to hear them speak and, most often, ask questions. A joint press conference instead is held between two or more talking sides. Definition of ‘Press Conference’ A meeting organized for the purposes of distributing information to the media and answering questions from reporters. Normally the press conference is led by the company’s executive management or their appointed press liaison. Given the media’s limited resources, it may be difficult to attract major media attention to a press conference unless the company has a truly unique or newsworthy announcement to share. Press conferences can also be issued in response to addressing public relations issues. Have you ever turned on the news and seen a person speaking to members of the press about a new product, a new player just signed to your home team or the president announcing a new policy? Maybe you saw Michael Vick apologize to fans and dog lovers after he pleaded guilty to the dogfighting charges brought against him. If so, then you’ve seen a press conference in action. A press conference is a staged public relations event in which an organization or individual presen ts information to members of the mass media. Along with the press release, public relations professionals use press conferences to draw media attention to a potential story. Press conferences are typically used for political campaigns, emergencies and promotional purposes, such as the launch of a new product. Presidents have been using press conferences since the Wilson administration to alert the country to their stance on issues or to calm public fears. Political activists hold press conferences to state opinion on proposed legislation, and candidates use them to communicate their stance on important issues. Emergency press conferences are held in response to a crisis or disaster. During the aftermath of Hurricane Katrina, the mayor of New Orleans, the governor of Louisiana and the president all held multiple press conferences to keep the country abreast of events that occurred, as well as the steps being taken to resolve the situation. Emergency press conferences serve a dual role as both public service and public relations, since those responsible for the crisis can use the press conference to regain public trust. Promotional press conferences are among the most common. Public relations professionals use press conferences to make important announcements to gain coverage in newspapers, magazines, blogs and on TV news broadcasts. Reasons to hold a press conference include: * Introducing a new product * Revealing a new scientific breakthrough * Unveiling a new advertising campaign * Announcing a charity event with a featured celebrity * Acquiring a new player on a sports team * Releasing company financial statements Promotional press conferences offer several advantages, such as the ability to reach all media outlets at the same time while controlling the message. A press conference also can build excitement or anticipation about an event. Press conferences can waste time and money if the story isn’t newsworthy or the press conference is poorly organized and executed. In this HowStuffWorks article, we’re going to explain the ins and outs of planning a press conference, walk you through the key steps, and then explore the emerging trend of Web conferences. Planning a Press Conference Step One: Choosing a Story Not every news or event announcement deserves its own press conference. Press conferences require journalists to travel and set aside time from their busy schedules, so they should be reserved only for stories that are compelling and newsworthy. For a story to be newsworthy, it should satisfy one or more of the following five requirements: * Timing  It’s happening right now * Significance  It’s affecting a lot of people, especially the target audience * Proximity  It’s happening locally or to people with whom the audience relates * Prominence  It’s happening to a famous person or organization * Human Interest  It’s emotional, such as homeless pets or children living with cancer. * A dramatic location that adds to the story * Strong visuals and good photographic opportunities * Having all the key players in one location to make statements and answer questions * Opportunity for individual, post-press conference interviews with key players Step Two: Choosing a Time and Location Journalists work under tight deadlines. If you hold a press conference too close to when a reporter must file his story, he won’t be able to attend. It’s important to research the deadlines of local journalists and plan accordingly. Avoid Mondays and Fridays, because these days are likely to be the busiest for journalists. Mornings are always preferable, since it gives daily newspaper and broadcast journalists more time to write their story. A press conference location is equally important for attracting journalists and serving their professional needs. On-location press conferences can add a dramatic, visual backdrop for an announcement. For example, if a company is donating money to clean a local river, it could hold the press conference at a scenic spot next to the water. Some locations make it difficult to meet the technical and logistical requirements of the media. Some of these are: * Having enough parking for important people and media, including room for large TV production trucks * Availability of a stage, podium and audiovisual aids to present information * Adequate seating for journalists and guests * Enough electrical outlets to plug in computers, cameras and audiovisual equipment * Ample room for TV cameras to set up their shots; perhaps on a raised platform in back * A mult-box that allows media to receive direct audio feeds from one microphone To meet these requirements, it’s sometimeseasier to hold press conferences in dedicated conference rooms, either at an organization’s headquarters, a hotel or in a local press club
Thursday, January 2, 2020
Re-segregation Research - Free Essay Example
Sample details Pages: 3 Words: 952 Downloads: 5 Date added: 2019/07/01 Category Politics Essay Type Research paper Level High school Topics: Segregation Essay Did you like this example? In todays society, racism and segregation is viewed as a very controversial and serious issue within in all aspects of American life, but is considered especially problematic in the public-school system. In the article titled School Segregation Is Not a Myth, by Will Stancil, this topic is discussed to point out the dangers of racial inequality and re-segregation in Americas public schools. It was published in March 2018 around the same time as the black lives matter movement and police brutality issues, making it relevant to the current racism controversy within America. Don’t waste time! Our writers will create an original "Re-segregation Research" essay for you Create order The article is intended to persuade students and parents of segregated schools, civil rights activists, and relevant government officials to stop re-segregation within the public schooling system. Will Stancil effectively convinces his audience that re-segregation in Americas public schools is prevalent and harmful with the use of pathos, logos, and ethos. The article points out the fact that school segregation is being discussed by scholars and civil rights activists, with some believing that it is happening within Americas public education system, and some not. The author acknowledges the compelling ideas from both sides of the argument, but ultimately believes and claims that re-segregation truly is occurring. Stancil claims that focus shouldnt be placed upon the causes of re-segregation, but more on the harmful effects that it has on the students involved. He believes that civil rights advocates and smart policy makers within the government can reverse this re-segregation, but that the problem will not fix itself. The author appeals to those impacted by school segregation; students attending segregated schools and their parents, with emotion. He does so with negatively charged diction choices in the last few paragraphs of his article. He includes the words deprive, harm, isolation, and reduced achievement when describing the effects that segregation has on the students experiencing it. By using such negative words, the author causes the audience to fear re-segregation of schools and want to prevent it from happening. Stancil also uses specific examples of the dangers of segregation to appeal to his audiences emotion. He explains that segregation within public schooling causes those attending the racially isolated schools to experience, reduced academic achievement, increased exposure to the criminal justice system, and significantly worsened professional and educational outcomes (Stancil, Paragraph 25). Including such specific details about the costs of attending a segregated school instills f ear in his audience. By appealing to the audiences emotions, the author is effectively persuading the readers in his call for action to end re-segregation. Although this emotional appeal effectively persuades the intended students and parents, Stancil must appeal to logic to persuade the civil rights activists and government officials, who are not affected by his appeal to sympathy. Stancil includes statistics regarding the relationship between economic segregation and racial segregation in schools, to provide a logical appeal. He explains a study that shows that economic segregation is truly occurring, and then goes on to point out that racial segregation is interwoven with economics, because those schools that are the poorest tend to be those that are separated by race. By providing statistics on the subject and linking the two issues together, Stancil persuades his audience to believe that his argument is valid and logical. Another way he influences his audiences views with logic is by including an analogy. He tells his audience to, imagine a housing subdivision where almost everyone is white, with a large wall to block out the surro unding neighborhoods that are, heavily nonwhite (Stancil, paragraph 17). He then goes on to explain that this analogy can be helpful to describe the metaphorical walls within the countrys current schooling system. Including this analogy helps the reader understand that the authors ideas are logical and are based solely on facts. This convinces the audience to agree that re-segregation is harmful and must be stopped. Stancils appeal to his audience with logic and facts would be ineffective without proving his credibility as well. He makes himself seem credible by acknowledging and explaining the opposing side of his argument. In paragraphs three through seven he talks about Robert VerBruggen, who is a writer for the National Review. Stancil explains that VerBruggen believes that re-segregation is not a myth due to his extensive research on the topic. By acknowledging the flip side of his own argument, Stancil shows that he has conducted very extensive research about re-segregation within schools and proves to his audience that he knows every aspect on the issue. This persuades his audience to agree with his argument, because it causes them to believe that he is very knowledgeable on the topic and this proves his credibility. Another aspect of ethos that Stancil includes in his article is research. He provides a link to an article called The Data Proves That School Segregation is Getting Worse, fr om a website called Vox.com, and then goes on to summarize the datas findings. By incorporating an outside source and explaining how its content is relevant to his argument, it shows that Stancil has conducted vigorous research for his argument and displays external expertise on the subject. This causes his readers to agree with his argument, because it shows that he is an expert on the topic. These elements that Stancil uses in his article establish his credibility to the readers, causing them to agree with his argument. Stancils use of emotional, logical, and ethical appeals truly helps persuade his readers to agree with his argument about re-segregation being harmful and needing to be stopped. Causing his readers to fear the harmful effects of re-segregation, understand the logical dangers of the issue with the use of statistics and analogies, and proving his own credibility with research and expertise all help to influence the intended audience.
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