How Islamic Culture Contribute to the Spread of Cholera and Its Impact on the Community - Term Paper Example

Running head: Culture and Health Paper Culture and Health Paper Introduction Cultural factors are fundamental issues in health problems, which face the world presently. Different literature materials present loads of information about political, economic, cultural, and social factors, which affect people’s health across the world (Yosef, 2008). Culture and health relations are evident in several health areas, such as cardiovascular deaths because of lifestyle, limitation of soft drinks in public schools, the spread of epidemics across the world, deaths as a result of pesticide contaminations, dehydration, and diarrhea in infants, and side effects of certain drugs. Moreover, cultural factors are significant in health problems such as obesity, drug addiction, and child sexual abuse. Socioeconomic and cultural issues therefore underlie key global health problems, such as the spread of Acquired Immunodeficiency Syndrome (AIDS) epidemic, infant deaths as a result of preventable diseases, and diseases from environmental contaminations as well as social pathologies. This paper is a discussion on how the cultural behaviors and Islamic culture contribute to the spread of cholera and its impact on the community. Demographic/Ethnographic Overview of Muslims According to Grim and Hsu (2011), the present global estimates of Muslim population cited in several academic literature approximately fall between one billion and two billion people. The results of the research carried out in 2009 showed that the population of Muslims across the globe is approximately 1.57 billion of 6.8 billion people inhibiting the world. Presently, Muslims are thus approximated to be 25% of the world population (Grim & Hsu, 2011). A big Muslim population is found in Asia-Pacific zone totaling approximately 62% of global Muslim population. In Middle East and North Africa, Muslim population is around 20% of the total international Muslim population. More than half of the territories and states in North Africa and Middle East have 95% or higher Muslim populations (Grim & Hsu, 2011). Asia presents the four largest Muslim populated countries across the world. The largest Muslim populated country in the world is Indonesia. It comprises of 202,867,000 Muslims, which is 12.9% of the global Muslim population. The next leading Muslim populated country is Pakistan with a Muslim population of around 174,082,000, translating to 11.1% of global Muslim population. India is reported to be the third-largest country of Muslim inhabitants with an approximate of 160,945,000 Muslims, accounting for 10.3% of global Muslim population. Bangladesh is occupied by around 145,132,000 Muslims, which is 9.3% of global Muslim population (Grim & Hsu, 2011). In North Africa and Middle East, countries like Egypt, Algeria, Morocco, Iraq, Sudan, and Saudi Arabia collectively represent 2% of the global Muslim population. Distinctively, Egypt has around 5% of worldwide Muslim population. Muslim inhabitants in Algeria make up 2.2% of the Global Muslim population. The rest of the countries including Morocco, Iraq, Sudan, and Saudi Arabia, each has slightly less than 2% of the global Muslim population (Grim & Hsu, 2011). Countries in sub-Saharan Africa have a significant population of Muslims with Nigeria leading with approximately 5% of global Muslim population. European countries make up 2.4% of the world Muslim population, which equals 5.2% of total world population. America has the least number of Muslims which is about 0.3% of global Muslim population (Pew Research Center, 2009). Description of Cholera Etiology Cholera is a bacterial infection, which affects the small intestines and is caused by bacterium referred to as Vibrio cholerae. The disease has a potential of weakening its victims and in certain occasions, it may be life-threatening. Cholera can be caused by two serogroups namely, 019 and 01. In the serogroup 01, there are two serologically identical biotypes called El Tor and classical. The El Tor biotype is mostly responsible for mild cholera infections. The cholera causing serogroup 0139 first emerged in Bangladesh and India around 1992 (Pfrimmer, 2010). Cholera is classified as a secretory diarrheal disease because the enterotoxin that Vibrio cholera produces causes significant electrolytes and fluid outpouring into the bowel. As a result, the victims of cholera attack quickly exhibit teeming watery diarrhea, blood, and circulation volume loss, and depletion of potassium level in their body. In addition, cholera victims experience metabolic acidosis and may eventually vascular collapse, leading to death. Severe cholera cases may be accompanied with abolition diarrhea, which swiftly leads to loss of water approximated to 10% or more of the total body mass. This often results in attendant hypovolemic shock and in some cases death (Institute for International Cooperation in Animal Biologics, 2004). Transmission, Symptoms, and Signs The primary transmission route for cholera is fecal-oral route. Cholera infections are specifically common after ingestion of contaminated water or food. The bacterium, Vibrio cholera, is excreted in fecal and vomited matter. Viable cholera organisms can survive in fecal matter for a period of 50 days. Moreover, Vibrio cholera can remain actively in a glass for 30 days, in dust or soil for 16 days, and in fingertips for approximately one to two hours. The bacterium survives perfectly in water and has a potential of remaining viable in coastal regions. Cholera infections are exhibited in painless, watery diarrhea accompanied in certain occasions by vomiting. The victims of cholera often experience severe dehydration because of rapid water loss from the body (Khwaif, Hayyawi, & Yousif, 2010). Prevalence Approximately 70% of the initial cholera infections are asymptomatic with regard to infecting dose. However, a quarter of the cholera victims with symptomatic infections primarily possess mild infections. Around 5% of cholera victims have moderate sicknesses, which needs medical attention instead of hospitalization. It is approximated that only 2% of victims of cholera infection may advance to life-threatening condition (CDC, n.d). People who fall under blood category O have an increased likelihood to develop life-threatening cholera (López-Gigosos, Plaza, Díez-Díaz, & Calvo, 2011). Cholera infections are generally widespread in Africa, sections of Asia, United States’ Gulf Coast, Middle East, South and Central America. Notwithstanding, outbreak of cholera can occur in any part of the globe. The major cholera outbreaks occur sporadically in underdeveloped nations whereas the cholera epidemics in developed states are mostly localized because of improved and advance sanitation (Institute for International Cooperation in Animal Biologics, 2004). Epidemiology Cholera outbreaks have the potential to affect age groups in unexposed populations when it occurs. On the other hand, regions with increased rate of outbreak infections have adult populations who demonstrated natural immunity to a certain level because of recurrent mild infections. Cholera outbreak in such environments therefore, mostly affects young children exposed to the bacterium for the first time. Adults with reduced production gastric of gastric acid are also at a high risk of contacting cholera. Poor people within the society have increased chances of infection because of the inability to access clean water supplies, and they potentially cannot maintain the required hygiene levels in the environment (Osei & Duker, 2008). Analysis of the Potentially Relevant Muslim Cultural Factors Related To Cholera Toilet Etiquette According to Islamic culture, Muslims use water to clean their dirt in the latrine or toilets (Geldart, 1999). Cholera causing organisms have the capacity to survive and remain viable in fecal matter for a period of approximately 50 days. The practice of using water to wash off the fecal matter has high potential of contributing to the spread of cholera within the community. Although hygiene is an important element for Muslims, the practice of washing the dirt with water increases the chances of contacting contaminated fecal matter as compared to other cultures. The most vulnerable group is the Muslim children who may not be able to perform the practice appropriately. As a result, their hands may be contaminated with cholera causing organisms that may be present in fecal matter (Geldart, 1999). Access to Health Care Muslim cultures place significant barriers to health care access for Muslims who have migrated to non-Islamic states. The barriers extend beyond issues of language differences to the health concepts (Bigby, 2003). Muslim cultures isolate women and girls from accessing social services (Dhami & Sheikh, 2000). Islamic beliefs and teachings warrant Muslims to access health care services culturally and religiously accepted by the community. Several non-Islamic countries may not have enough health care services approved by the Muslim culture in times of emergency outbreak of acute diseases like cholera. Due to the limitations on access to health care services, Muslims are at a high risk of suffering from emergency cholera outbreaks in non-Islamic countries. Further, Muslim women are required to seek health care services from institutions with appropriate gender services according to the Islamic culture (Joseph, 2006). Physical Activity Muslim culture can also limit the spread of cholera in non-Islamic countries. According to Muslim culture, women should only use gender segregated facilities and sport activities. Moreover, inappropriateness of physical activity attires may be a hindrance for Muslim women and girls to participate in physical activities in areas where facilities required by their culture are not accessible (Joseph, 2006). Consequently, because cholera causing organisms have the potential of staying viable on hands, Muslim women have a reduced chance of contamination from the shared sports facilities. Exclusion provided by the cultural beliefs would act as a barrier to contamination in massive outbreaks. Personal Cleanliness and Hygiene In Muslim cultures, hygiene, and personal cleanliness standards are exalted and considered important. Cleanliness and purification are cultural practices regarded as part of worship in daily life. The culture stresses on cleanliness being a sign of their faith. Washing of hands is important and practiced in most occasions. The home settings of Muslims besides their prayer rooms should always be clean (Dodge, 2003). Cholera is caused and spread mainly because of poor hygiene and sanitation of the environment as well as the water and food consumed. Muslim culture may therefore, be essential in contributing towards the containment and prevention of cholera spread after the outbreak. Clean water, personal hygiene, and proper food hygiene practiced by Muslims are important in controlling the spread of cholera, which is primarily contributed to by contaminated food and water as a result of poor sanitation measures. Disposal of the Dead Muslims prefer to dispose the dead body by burial. The dead bodies are disposed within the same day the death has occurred. The cultural burial practice among Muslims includes washing the body with warm water and soap, before ultimately washing the body with scented water. However, according to World Health Organization (n.d), disposal of dead bodies, either through burial or cremation may include contact with the body leading to exposure to acute diseases like cholera vibrios. Muslims washing the dead bodies as a ritual may thus be exposed to the risk of cholera spread even though they are widely known for washing their hands with soapy water after such activities. Muslims bury the dead within the same day of death because their culture states that dead bodies are considered unclean and pollution to the environment. In case the death of a Muslim is caused by cholera, the cultural practice of burial within the same day may help in preventing the spread of the infection. Muslim culture, therefore, positively contributes toward containing the spread of cholera. The Role of Traditional Healing According to Muslim culture, diseases and health disorders are a reward for sin. Traditional healers, who are accepted within Muslim community, always suggest that Muslim victims of diseases or disorders accept their condition with patience and appreciation to warrant the favor of Allah (Ross, 2007). Muslim culture on the role of traditional healing may contribute towards the spread of cholera such that victims of cholera infections may be advised by traditional healers to accept the condition as a reward for sin. The traditional healers often advice their patients to be appreciative of the illnesses and exercise patience while waiting for Allah’s favor. In case of severe cholera, which may result to death within a short time, more deaths can be reported. How Knowledge Gained From This Assignment May Influence the Design of Health Education Program According to the World Health Organization (WHO), the health education program for cholera should have information on the transmission of cholera and how it is prevented from spreading across the outbreak zone. The knowledge of this assignment is invaluable in providing deep insight into the transmission routes of cholera, the means of transmission, and the causes of cholera transmission (Kiedrzynski, 2010). In relation to Muslim culture, the knowledge gained from this assignment would help in designing cholera health education program that fits their cultural beliefs. In the health education program, people from Islamic background would be advised on how to minimize the spread of cholera during the practice of their cultural beliefs. Information on Muslim washing after visiting the bathroom would be invaluable in advising them to wash their hands thoroughly with a lot of clean water and soap. The program would also warn adults to train children to avoid making contact with fecal matter while in the latrine or toilet (Dodge, 2003). The program would caution individuals from Islamic background against exclusively advising the cholera victims to be patient and accept the situation as a reward from God for sinful acts; instead, the knowledge from the assignment would be essential in suggesting to the Muslim traditional healers to refer their patients to nearest health facilities if the patient exhibits watery diarrhea and vomits. While undertaking Islamic rituals in burial, the community would be advised to use gloves in handling the dead bodies as a precaution against any contamination in case of cholera related deaths. After the burial activity, the people involved should wash their hands thoroughly with soapy water (Geldart, 1999). The knowledge from the assignment would support in reaching out to Muslims in order to consider suspending their culture on segregation and health care facilities. This would ensure that any outbreak cases are immediately reported and appropriate measures taken to save the patient and arrest the outbreak (World Health Organization). Sanitation and proper handling of food and water before eating are important for cholera prevention. Cholera outbreak and its subsequent spread are primarily caused by human behavior and actions. Appropriate cultural practices that prevent the spread of the disease, such as sanitation and personal hygiene would be supported within the community (Njoh, 2010). Conclusion Cholera is primarily caused by compromised health and sanitation measures leading to contamination of food and drinking water. The most vulnerable group of people is the poor, who may lack access to clean water and uncontaminated food. Cultural practices and beliefs can contribute both positively and negatively towards the spread and prevention of cholera. The ultimate means of combating the disease is through improved sanitation and hygiene. References Bigby, J. (2003). Cross-Cultural Medicine. Philadelphia : American College of Physicians. CDC. (n.d). Etiology and Epidemiology of Cholera. Retrieved May 16, 2012, from Center for Disease Control: http://www.cdc.gov/ncidod/dbmd/diseaseinfo/cholera/ch5.pdf Dhami, S., & Sheikh, A. (2000). The Muslim family: predicament and promise. 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