Analysis of Models for Emotional Health

Analyze Emotional Health

The Biomedical model is an intangible model of illness that eliminates psychological and social factors and consists of only biologic factors in an effort to comprehend a person’s medical disorder or illness. According to Ragin (2011), this model points out that health is the nonexistence of disease and therefore a person in good health will be free of any atypical biological changes in the body system. This model also suggests that when a disease takes place, finding and eliminating the illness will re-establish a person to good health.

Complementary and alternative medicine is a specific term utilized to symbolize a group of various medical modalities, practices, products and healthcare system, which are not normally believed to be part of conventional medicine (NCCAM, 2012). Nevertheless, a number of these medical modalities have grow to be increasingly incorporated to conventional healthcare institutions the biomedical profession preserves a clear place of domination within healthcare institutions and these modalities are consequently frequently complementary to a certain extent than alternative to conventional practice. According to Keshet et al. (n.d), most of the research literature on the relationship between Complementary Medicine and biomedicine is controversial and dispute that the addition of Complementary Medicine to the mainstream health system eventually preserves biomedical domination within it.

Keshet et al. (n.d) found in their study that integration of Complementary Medicine results in various attitudes and interpretations concerning the nature of integration, how it is and must be practiced as well as what it means. Most of the interviewed health practitioners and some of the patients understood that Complementary Medicine treatments helped to deal with the emotional and psychological needs of patients, which would if not be met. Complementary Medicine practice, as this study illustrates, seeks to influence concurrently mind and body. It is consistently made clear as connecting some sort of imperative power, be this energy or spirit.

The Biopsychosocial model is an approach stating that biological, psychological, and social factors, all take part in an important function in human performance in the perspective of diseaseor illness. Without a doubt, health is best assumed in conditions of a mixture of biological, psychological, and social factors rather than merely in biological stipulations.This is in disparity to the previously mentioned biomedical model that proposes every disease or illness process can be clarified in terms of a fundamental variation from normal function. Ragin (2011) indicated the biopsychosocial model supports the belief approved by many in health psychology in which well-being is determined by a combination of biological, psychological, and social factors. Therefore the psychological influences on health consist of emotions, social support systems, health behaviors and personal traits (p. 185).

According to Taylor et at. (2013), Sickle cell disease is a hereditary blood disorder and for the most part frequent genetic disorder. On the other hand, aspects except biologic factors, such as psychologic and sociologic aspects, are linked with chronic pain in adults with Sickle cell disease. The Biopsychosocial approach to chronic pain is an extensively used model of chronic pain projected in response to the pervasiveness of chronic pain and the necessity for a further holistic approach to chronic pain management. The Biopsychosocial model of chronic pain support conceptualizations of the interactive methods involved in health and illness. The largely objective of the Biopsychosocial model of chronic pain is to assist the person to become a vigorous participant in life management skills and to become skilled at new ways of thinking about and coping with chronic pain. Spirituality is a vital aspect in the chronic pain experience of adults with Sickle cell disease that has obtained little or no attention. In studies of adults with Sickle cell disease, those persons with elevated levels of spirituality or even religiosity stated having lesser pain intensity and reported they were able to cope better with their pain.

Ragin (2011) stated that the Wellness Model includes the same factors from the Biopsychosocial model such as psychological, social, and emotional in addition of two new dimensions which are quality of life and spirituality. Some healthcare practitioners think more of as life saving procedures without taking into consideration that the procedure could diminished the person’s quality of life and also affect the individual’s spiritual well-being. In regards to spirituality, researchers have being studying the relationship between spirituality and have found that spirituality is important for many individuals to acquire optimal health. Many studies show that spirituality plays a health enhancing task for many people and in many cultures. Reese et al. (2012) make an emphasis on the importance of considering quality of life and spirituality in the individual’s treatment and they defined wellness as a way of life leaning toward optimal health and well-being, wherein the body, mind, and spirit are incorporated by the person to live life more fully within his or her community.

The social ecological models were developed to promote the understanding of the active interrelations between assorted personal and environmental factors. The social ecological models include the physical and psychological environmental standpoints as well as the role of health systems and health policy on the person health outcomes. The social environment which includes the familial, interpersonal, and cultural factors that affects the person’s emotional stated of well-being. This model also includes health systems and policy, specifically those agencies and regulations that defines the constitution of health care and standardize its services as discrete determinants of health outcomes Ragin (2011).

According to Golden and Earp (2012), social ecological models that explain the interactive characteristics of persons and environments which trigger health outcomes have been suggested to lead public health practice. The health promotion field is frequently criticized for concentrating on lifestyle modification while disregarding related issues that influence health. Social ecological models differentiate persons as entrenched within bigger social systems and explain the interactive characteristics of persons and environments that lie beneath health outcomes. Ecological models suppose not only that multiple levels of control are present but also that these levels are interactive and reinforcing. They mentioned that physical activity, nutrition, and smoking interventions and especially spirituality were more likely interventions addressing topics to take on a social ecological approach that focused transformation at multiple levels beyond the individual target population. Healthcare practitioners may well benefit from applying more extensive intervention configurations intended for these settings and topics.

As a mental health practitioner, I have always used the mind, body spirit approach in my practice. I feel very comfortable with this approach as I understand that spiritual and psychological perceptive go together when it comes to examine what is affecting our health. Emotions play a vital part in the person’s overall health. Although there are no specific ages and groups that this approach might be most or least appropriate for, it seems that Latino adults are more willingly to adopt it. People often forget the significance of spiritual and emotional health consequences on our overall wellness. Wellness needs to consist of physical, mental and spiritual health to make certain the entire body remains well. As a certified spiritual counselor, I have used spirituality as an approach to help people with different types of traumas as it provides a sense of purpose and protection as well as a sense of empowerment.

According to Hipolito et al. (2014), spirituality has been thought in a number of ways and the Western view of spirituality emphasized the appreciation of a spiritual realm or higher reality external of the individual. Despite of how it is thought or measured, an increasing body of research has started documenting the protective effects of spirituality, predominantly following experience to violent traumatic actions. The majority studies take in consideration the positive role spirituality plays in the trauma to mental health development including better psychological well-being, life satisfaction, increased self-esteem, and decreased depression.

Hipolito et al. (2014) found out that spirituality did not affect mental health or well-being. On the other hand it affected mental health or well-being indirectly through its positive effect on the individual’s sense of empowerment. This study is important as it is the first to scrutinize the prospective empowering affects of spirituality in the post-trauma period. The findings recommend that a conviction in a higher reality not only empowers the individual but also increases people’s mental health or well-being. The results emphasize the need to offer both traumas informed and spirituality receptive care.