you are a psychiatric nurse practitioner working for a neuropsychiatric center that provides a wide variety of brain stimulation interventions to patients on both inpatient and outpatient bases. As the PMHNP, you complete histories and physicals for all patients being screened for procedures.
Choose an issue that is a contraindication for brain stimulation treatment and explain why it is contraindicated.
Find one research article on brain stimulation and write a brief 150-word summary of the article and its relevance to PMHNP practice.
The contention amongst Western and Islamic universes has drawn the consideration of different researchers, for example, Samuel Huntington and Fukuyama whom anticipated future war would be commenced on social contrasts. Since the 1990s, incalculable researchers have investigated Islam and its association with religious fundamentalism so as to comprehend why fundamentalists are so drastically contradicted to monetary modernization and social change. All the more shockingly in any case, is the way that Western scholarly world and political pioneers have to a great extent overlooked confident Christian reactions against globalization, particularly those originating from Christian fundamentalists whose numbers and political impact keeps on developing far and wide. The re-development of religious fundamentalism as a political power has been impelled by the apparent risk of globalization which advances the spread of Westernization, neoliberalism and secularism (Juergensmeyer 140). According to numerous religious developments, globalization challenges the nearness of nearby religions by empowering entrepreneur convictions that don't consider moral standards. Among these religious gatherings, Christianity is of specific significance in light of its status, effort and part in worldwide issues. When we discuss Christianity, we allude to an arrangement of religious qualities and convictions that prompted the production of different divisions, associations and statements of faith. The accompanying exposition contends that the religious dismissal of globalization inside the Christian people group has been initiated by religious fundamentalist gatherings with a specific end goal to keep the formation of a common world request since it debilitates to lessen their impact, power and authenticity. By and by, Christianity's part and status in universal issues is being re-imagined by two essential gatherings: Christian liberals and Christian evangelicals. This inner religious rivalry plans to fairly catch imperative basic leadership positions inside the chain of importance of western states to reassert Christianity nearness on general society circle to guarantee social and good request. Liberal Christianity and common society's against globalization reaction The powerful extension of worldwide society has re-imagined the part that religious gatherings play in the improvement of vital universal arrangements. As various areas of worldwide common society have met up to reprove the negative impacts of globalization on poor people and powerless, religious gatherings have joined their voice to feature the need to make a superior world request (Lechner 115). It is imperative to take note of that worldwide common society's basic reactions to globalization have generally developed along mainstream lines (Lechner 116). In the meantime, on the off chance that we characterize common society as all types of deliberate relationship outside the market and state, at that point religion constitutes the biggest section of common society (Lechner 116). The Roman Catholic Church alone records a larger number of individuals than all support systems joined together which clarifies Christianity's impact and effort on real global financial issues (Lechner 116). The Roman Catholic Church has assumed a vital part in censuring the neo-liberal model forced by Western states in light of its propensity to help the burden of financial qualities over good standards. Amid a discourse by Pope John Paul II, amid his visit to Havana in 1998, the pioneer of the Catholic people group straightforwardly communicated his worry on the antagonistic impacts that free enterprise has on the helpless yet in addition on the overall nearness of Catholicism (Robertson 612). He guaranteed that the absolutizing of the economy wasn't right for three fundamental reasons: 1-markets were defective and will undoubtedly leave individuals unsatisfied, 2-withouth legitimate direction, the group markets don't serve the benefit of everyone which brings about rejection and underestimation and 3-left to their own particular gadgets, markets advance monetary disparity (Lechner 124). In this sense, the religious Christian left and the western mainstream left have evoked comparable contentions and seem to seek after the same financial objectives (Lechner 124). In the late 1990s, both the Catholic Church and Protestant Churches compelled prosperous states for the absolution of poor countries' outside obligation since it forced substantial monetary weights on individuals whose human pride was continually tested by unequal and onerous conditions (Lechner 117). On November 6, 2000, President Bill Clinton marked a remote guide charge completely subsidizing obligation help for poor nations (Lechner 118). Liberal Christians around the globe commended this triumph had mobilized various segments of worldwide common society behind a shared objective. Genuinely, Jubilee 2000 exhibited how the energy of religious sacred text could be utilized to re-shape the historical backdrop of the "common world" (Lechner 119). In any case, it is vital to recognize Jubilee's 2000 achievement was basically caused by common powers who campaigned enormously well to accomplish their objective (Lechner 120). Moreover, the Catholic Church past help for monetary radicalism as an approach to compel the fall of socialism negated its new talk against globalization and neo-progressivism which additionally partition its group. These logical inconsistencies show that liberal Christianity's direct approach is excessively uninvolved, making it impossible to productively contradict globalization and further features its reliance on common powers to give political answers for the world's most troubling issues. The ascent of religious fundamentalism in Christianity Liberal Christianity's worldwide decay has helped Christian evangelicals spread their political message in more self-assured, quicker and dynamic way in the Americas, Asia and Africa. Right now, liberal Christianity speaks to a unimportant minority inside their social orders who never again share their suspicions and are testing exceptional financial changes because of globalization (Stahl 350). This political vacuum has been filled by both mainstream people and Christian evangelicals that have pulled in extensive measure of help towards their inverse political objectives. Religious developments whether liberal or preservationist have a tendency to see globalization as a contending type of religion affiliation that contains an arrangement of built up thoughts, convictions, specialists, objectives and adherents (Stahl 341). Consequently, religious gatherings passionately restrict this growing power. Be that as it may, religious preservationists give off an impression of being more effective than their liberal parts in utilizing certain angles globalization to contact individuals and transmit their political objectives (Jesus Camp). Numerous Christian evangelicals in the United States trust that their administration has been assumed control by companies and remote specialists that look for the development of shrewd and degenerate powers inside their country (Jesus Camp). This risk regularly takes frame in mainstream establishments and approaches that are frequently vilified freely by zealous pioneers who campaign their groups to vote in favor of a specific applicant who will precisely speak to their customary qualities. The progressing development of Christian basics and their dynamic political contribution in broad daylight issues makes them an impressive power that can viably impact the political range of various countries. Notwithstanding this, couple of western researchers consider Christian fundamentalism a genuine risk to the strength of their countries as they wrongly trust that the most unsafe face of fundamentalism is to be related with Muslim confidence. Religions of transformation and their radical response to globalization The cutting edge social dependability of Western common social orders has been based on the free routine with regards to religion in the private circle. This clarifies why, westerners are so dreadful of general society inconvenience of a solitary religious custom that could abuse the flexibilities and privileges of people. As indicated by Stahl, religious protestations against globalization center around two principle topics: the interest for equity and the barrier of custom (Stahl 339). Stahl utilizes these topics to draw an examination between Osama Bin Laden whose epitomizes Islam fundamentalism and Dwight Hopkins who typifies Liberal Christianity (Stahl 339). Osama's objections are tended to in Letter to America (2002) and Resist the New Rome (2004). He trusts that Muslim fundamentalists are battling a guarded war against the powers of dominion and animosity which are in charge of the foundation of degenerate and tyrannical administrations all through the Muslim world (Stahl 339). He guarantees this religio-financial war is a continuation of the Crusades and other past battles amongst Muslims and Christians (Stahl 340). He censures the monetary, natural and social decrease of the West and protects Islamic custom from what he accepts to be an irresistible and degenerate culture (Stahl 340). He additionally reviles the robbery of Muslim riches and America's refusal to endorse Kyoto. Notwithstanding this, a large portion of his feedback is coordinated towards singular conduct, particularly the treatment of ladies and sexualisation of culture (Stahl 340). Corruption is high on his rundown, financial misuse isn't. His call for Muslim people group to savagely oppose the adversaries of Islam engaged numerous dedicated individuals paying little respect to their financial foundation (Stahl 341). Then again, Hopkins' objection in light of liberal Christianity is one dimensional on the grounds that it centers around the monetary part of globalization (Stahl 341). As Bin Laden, Hopkins advocates for equity and safeguard of convention, despite the fact that he plainly comprehends these ideas uniquely in contrast to his partner. On the interest for equity, he reprimands the unusual amassing of riches and influence under the control of couple of people. He credits this to be the reason for degenerate governmental issues and the unhindered obliteration of nature (Stahl 341). With regards to custom, he asserts that globalization is a contending type of religious association that tries to promot>GET ANSWER