HIV/AIDS And Stigma | Essay

HIV/AIDS And Stigma | Essay HIV/AIDS is one of the challenges to human life and dignity. It affects all levels of society and has a massive impact on global economic and social development, (Rowden, 2009). Studies have been conducted on its impact on human life and how it could be controlled. This review was conducted by exploring literature from a variety of sources for published articles on HIV/AIDS and its stigma. Literature from research covering a period of 8 years from 2002-2010 was extracted from Assia, PubMed, Sage, British Medical Journal, Cochrane and Absco-host, and reviewed for the study, objectives, methodology and key findings. Relevant books, journals, documents and reports from organisations such as UNAIDS, and the World Bank were also reviewed. Both qualitative and quantitative data was used to present the information. Despite facing a lot of criticism on its top-down approach, the biomedical model remains the dominant concept in health and illness. Its credibility lies on its scientific methods and expert knowledge used to diagnose or understand illness and treatment. This model views the body as a machine composed of different parts working together for it to function. If one part is not functioning properly, the aim is to find what is wrong with it through diagnosis and fix it by prescribing medicine, (Taylor Hawley 2010:12). Focus is therefore restricted to the physical illness of an individuals body and the scientific understanding of disease, making the approach heavily based on pharmacology. While pharmacology is beneficial in the treatment and prevention of HIV/AIDS, it is criticised for promoting the privilege of the biomedical model, further enhancing undermining of alternative approaches to health and healing. The biomedical approach may be inappropriate to some communities and create fe elings of helplessness and vulnerability therefore affecting the success of the intervention. (Global Health Watch, 2008, Farmer, 1999). Lay concepts of health and illness are diverse and complex than those of the medical model. They focus on peoples experiences of health and illness in relation to their overall life experiences and are embedded within local social and cultural structures. Unlike in the biomedical approach, indigenous approaches seek to heal the whole person by linking the illness with the persons social and economic background, (Taylor, 2003). However critics of this model argue that lay concepts are difficult to evidence and research hence they remain marginalised and scarcely recognised as legitimate knowledge, (Taylor Hawley, 2010:13). On the contrary, Taylor, (2003) argues that lay perspective is crucial knowledge for public health as it identifies roots of illnesses for possible long term prevention and treatment for the larger population as compare to individually focused interventions. Influence of power systems such as the dominance of the medical model hinder progress on preventions and treatment of diseases such as HIV/AIDS and stigma as they govern relationships between health structures and lay people. Goffman, (1990), and Parker and Aggleton, (2003),s theories of stigma in helping us to understand how stigma is constructed and its influence in peoples lives view stigma and discrimination as functional systems which maintain boundaries between those in power and those without. Through such power, social inequalities are developed leading to creation of social norms. These formulate stigma by governing interactions between people and reinforce power structures that serve to maintain control of the powerless, (Farmer, 2005). Both theories have been widely used in HIV related stigma to highlight how prejudice, negative attitudes, abuse and maltreatment directed towards PLWHA have hindered the progress of prevention and treatment. Research highlights that stigma and discrimination in health care settings deriving from social power imbalances contribute a great deal in keeping people away from accessing HIV/AIDS treatment and care. Patients felt greatly affected by health workers feeling uncomfortable with them and treating them in an inferior manner. In Tanzania, some discriminatory and stigmatised practices such as gossiping about patients HIVs status, neglect, verbal abuse, testing and disclosing HIVs status without consent were noted, (D.C Synergy, 2005). Similarly in India, health workers were disclosing patients HIV status to their families without patients consent, (Mahedra et, al, 2007). Harassment, avoiding and isolation of HIV-positive patients and testing without counselling are common features of stigmatisation in most studies. Some health workers wore protective clothing even if there was no physical contact during interactions. Fear of being identified as infected with HIV also influenced people t o prolong testing for HIV and only accessed services when their illness was at an advanced stage, (Bond and Aggleton, 2002; Kinsler et al, 2007; Varga et al 2006; Kalichman and Simbayi, 2003). In Zambia, HIV-positive health workers were hiding their HIV status from their colleagues in fear of being stigmatised, (Dieleman et al, 2007). While most of the literature on HIV/AIDS and access to health services is negative, there is evidence of the value of supportive and de-stigmatising HIV services in some parts of the globe. Brazil has been hailed as a model by PLWHA. They reported supportive inclusive structural systems that create healthy environments that promote active participation of different groups in society and the government, (Caltado, 2008). In South Africa where most people believe in traditional healing, Aids Activism has made a positive significance in HIV/AIDS prevention and treatment by translating and mediating the biomedical approach within local ideological frameworks which are easily understood and acted on by the locals, (Colvin, Robins, 2010). Literature reveals that collaboration between lay perspectives and biomedical approach is essential for successful control of HIV/AIDS and stigma. There is no cure for AIDS but Anti-retrovirals (ARVs) can prolong life by lowering levels of HIV in the body therefore delaying the process between HIV and AIDS, (Robin, 2009). Although ARVs are now readily available in most countries, numbers of newly infected people are rising. According to the World Bank, 60 million people are living with HIV/AIDS worldwide. Access to treatment has increased dramatically but for every 100 people on treatment, 250 become newly infected, (World Bank, 2010). As such, pressure is now rising on the effectiveness of only relying on the biomedical approach for treatment and care of HIV/AIDS. While lay perspectives are considered effective, this cannot be confirmed as true with HIV/AIDS care. In South Africa, despite people heavily relying on traditional healing approaches, HIV prevalence continued to rise. Significance towards effective control of the epidemic has been noted with the increase in accessibility of ARVs, (Colvin, 2009). In the UNAIDS Report On The Global AIDS Epidemic 2010, in 7 countries, five of them in Eastern Europe and Central Asia, HIV incidences increased by more than 25% between 2001 and 2009. Sub Saharan Africa, although still remaining the most highly affected by the epidemic, figures either stabilised or showed signs of decline owing to positive behaviour due to increased services that are embedded in local culture. The report affirms that stigma and discrimination, lack of access to services and bad laws can make the epidemic worse, (UNAIDS, 2010). Due to the challenges presented by HIV/AIDS to global public health, Baum. (2008:241) calls for collective participation of all sectors in the fight against this deadly disease. She asserts that community level mobilisation where there is partnership between lay people and structures is the effective way of combating HIV/AIDS and stigma. This is further supported by Farmer, (1999:90), who does not condone the dominance of the biomedical perspective in health and healing. He believes that lay people have a significant role in the process of health improvements and emphasises on the importance understanding lay peoples experiences as essential knowledge for successful interventions. He holds that health care services should be accessible to PLWHA without fear of being stigmatised. Educating health care professionals about the impact of stigma on patients and policies that encourage inclusion of PLWHA in decisions that affect their lives are some of the key factors of effectively tackli ng the epidemic. Parker and Aggleton, (2003) also claim collective participation between lay people and health structures as key to successful anti-stigma services. Relationships between health structures and PLWHA could also be improved by engaging lay people through advocacy. The Greater Involvement of PLWHA, (GIPA) principle emphasises the need for involvement of PLWHA at all levels in combating HIV/AIDS because they understand their situation better. Therefore their voices could be heard well if their needs were presented by people in the same situation, (UNAIDS, 2007). In the Zambia study, professionals living with HIV/AIDS are in a better position to advocate for people accessing services. Baum, (2008:550) affirms that advocacy involving public health practitioners is an effective way of influencing structural barriers in public health. Literature has highlighted the contested nature of concepts of health and healing underpinning access to services providing treatment and prevention of HIV/AIDS and its stigma. The biomedical approach conceptualises health and illness through science and expertise with focus on the individual. Lay concepts view health and healing as embedded within local social and cultural structures and therefore seek to address public health for a wider population. Literature suggests that neither approach in isolation is effective in prevention and care for HIV/AIDS. Arguments have centred on the importance of collaboration of the models. Therefore there is need for intervention programmes to develop holistic approaches that are underpinned by the two models but it is also important to understanding each of the concepts in its own right.

Narrative of the Life of Frederick Douglass Essay -- Narrative Life Fr

Narrative of the Life of Frederick Douglass Complete Title: An Exploration of the Relationship between Southern Christianity and Slaveholding as seen in the â€Å"Narrative of the Life of Frederick Douglass, an American Slave Written by Himself†    Dr. Pautreaux’s comments: What makes this paper memorable is the fact that this student is also a minister. Both his command of the language and his insight as a minister gave this paper a unique view of the narrative.    We can so easily deceive ourselves into believing that what is accepted by the general population as normal behavior is also justifiably correct. Rarely do we, as a society, question our customs as long as this behavior yields such commodities as convenience, profit or social benefit. If contested, our acts become well justified and defended. All components of our lifestyle are purposefully bent to fit around popular beliefs and anything, up to and including the Holy Bible, can be distorted to advance our position. A current example of this is today's Muslim terrorists who are using teachings in their Koran to justify their position saying that the Koran dictates that they must fight a holy war, killing as many Christians and Jews as possible, even going so far as to sacrifice their own lives in the process. This sort of religious distortion, used to justify man's self-serving will, is what writer and former slave, Frederick Douglass exposes in his story of his life which he wr ote in 1845. In his story, Douglass gives us a wealth of obvious incongruities of people professing Christianity while practicing slavery: "The man who robbed me of my earnings at the end of each week meets me as a class-leader on Sunday morning, to show me the way of ... ...lt of the Christian religion itself, perhaps the present religious conflict could be resolved. We, too, have the obligation to remember that the strain of Islam that has come to fore in these days of terrorist attacks, is but an extremist fanatical derivation or a religion that also has a pure and good basis. We should all make sure that religion is not a "mere covering for the most horrid crimes--a justifying of the most appalling barbarity...in which the darkest, foulest, grossest, and most infernal deeds...find the strongest protection" (1059) as it was in the days of slavery in the southern U. S. and in the life of Frederick Douglass. Work Cited    Douglass, Frederick. '"Narrative of the Life of Frederick Douglass, an American Slave." The Harper Single Volume American Literature. Ed. Donald McQuade, et.al. 3rd edition. New York: Longman, 1999. 1020-1081. Narrative of the Life of Frederick Douglass Essay -- Narrative Life Fr Narrative of the Life of Frederick Douglass Complete Title: An Exploration of the Relationship between Southern Christianity and Slaveholding as seen in the â€Å"Narrative of the Life of Frederick Douglass, an American Slave Written by Himself†    Dr. Pautreaux’s comments: What makes this paper memorable is the fact that this student is also a minister. Both his command of the language and his insight as a minister gave this paper a unique view of the narrative.    We can so easily deceive ourselves into believing that what is accepted by the general population as normal behavior is also justifiably correct. Rarely do we, as a society, question our customs as long as this behavior yields such commodities as convenience, profit or social benefit. If contested, our acts become well justified and defended. All components of our lifestyle are purposefully bent to fit around popular beliefs and anything, up to and including the Holy Bible, can be distorted to advance our position. A current example of this is today's Muslim terrorists who are using teachings in their Koran to justify their position saying that the Koran dictates that they must fight a holy war, killing as many Christians and Jews as possible, even going so far as to sacrifice their own lives in the process. This sort of religious distortion, used to justify man's self-serving will, is what writer and former slave, Frederick Douglass exposes in his story of his life which he wr ote in 1845. In his story, Douglass gives us a wealth of obvious incongruities of people professing Christianity while practicing slavery: "The man who robbed me of my earnings at the end of each week meets me as a class-leader on Sunday morning, to show me the way of ... ...lt of the Christian religion itself, perhaps the present religious conflict could be resolved. We, too, have the obligation to remember that the strain of Islam that has come to fore in these days of terrorist attacks, is but an extremist fanatical derivation or a religion that also has a pure and good basis. We should all make sure that religion is not a "mere covering for the most horrid crimes--a justifying of the most appalling barbarity...in which the darkest, foulest, grossest, and most infernal deeds...find the strongest protection" (1059) as it was in the days of slavery in the southern U. S. and in the life of Frederick Douglass. Work Cited    Douglass, Frederick. '"Narrative of the Life of Frederick Douglass, an American Slave." The Harper Single Volume American Literature. Ed. Donald McQuade, et.al. 3rd edition. New York: Longman, 1999. 1020-1081.

Death in Cross Cultural Perspectives Essay

There are different mourning ceremonies, traditions, and behaviors to express grief, but the concept of permanent loss remains unchanged in cross cultural setting. With this paper I will identify cross-cultural perspectives on death and dying, and will analyze multiple beliefs relating to death phenomenon. Furthermore I will identify different cultural mourning ceremonies and will analyze their impact on grieving process and coping mechanisms. Death is a universal phenomenon, but individual responses to death vary widely from culture to culture. In effort to explain the concept of death, many different cultures bring a significant symbolic meaning to the dying process in terms of rituals, ceremonies, and bereavement practices. Grieving and funeral rituals vary greatly across cultures and, in most cases, are associated with religious practices and beliefs. People tend to look at the death phenomena through the scope of their religious beliefs and often relate their personal experiences with death to cultural norms and traditions. Our culture affects the length of grieving process, mourning ceremonies, and even influence the way we cry during funerals. The mystery of death is often associated with fear and anxiety, thus it is easier for people to relate indefinite death concept to something that makes sense and brings comfort. Death in Latino culture According to Lobar, Youngblut and Brooten (2006), Latino death rituals are heavily influenced by religion, especially Catholicism, which underlines an importance of connection between the living and a deceased person, through prayer. Death is not something the majority of Hispanics fear, because many of them perceive death as a journey. The dying process is closely related to religious practices, such as prayers, hearing the confession of the dying, communion, and a blessing. Ongoing support is essential element of dying and grieving process, and in this particular culture it is unacceptable to let people die alone. The loyalty to a dying person and care that ill person receives during the last journey is very prominent in Latino culture. Death concept in Hispanic culture is closely related to family obligations, which is evident by the care that Hispanic family renders to a dying person during last moments. After death occurs, the family still prefers to stay with the body during burial preparation to pray and to watch over the body. Prior funeral a wake is held, which is a very social event where an extended family has a chance to get together, serve food and drinks, and enjoy each others’ company. Candles and flowers are essential decorating attributes of wakes and funerals. A funeral follows a wake, and during funeral family has a chance to say last goodbyes to their loved one. Emotional expression of grief is important attribute of Latino cultures which is often evident during funeral ceremonies where women cry loudly and use their body language openly. It is not unusual to put personal items into the casket with the person who has passed away for their journey in the afterlife, which also serves as an example of a finial gift from a family (Lobar, Youngblut & Brooten, 2006). Burial follow a funeral, because majority of Hispanics oppose cremation, which is also related to their religious beliefs and importance of placing a body in the ground. Most Hispanics believe that someday the dead will arise and return to life, which significantly influences their burial preferences. It is crucial for Hispanics to be buried next to other family members to keep them company and to arise together someday (Lobar, Youngblut & Brooten, 2006). Spiritual connection with the dead is also one of the important elements of Latino culture, which is demonstrated by frequent gravesite visits and praying to spirits. Death is always associated with separation, which leads to sorrow, and grief; however cultural perceptions and beliefs help to look at death from a different perspective and perceive death as a natural state that can be approached with love, respect, dignity, and tremendous family support. Latino culture supports their dying people during the last journey, and believes in afterlife, which gives them hope and helps to overcome unbearable grief of permanent loss. Death rituals in Africa African culture demonstrates a strong connection with deceased person, and believes that only a correct burial will bring a dead person peace. People n Africa strongly believe in spiritual life, thus their main goal during burial ceremonies is to address a spirit of a deceased person. An African funeral begins with removal of the body from home, which is done through a previously made hole in the wall of the home. Africans remove a dead body through the hole, instead of a door, to confuse a spirit and m ake sure that a spirit of a deceased person will not return back home, as a hole in the wall is immediately closed after removal of the body. In effort to confuse a spirit even more, they place thorns and sticks in a zigzag pattern along the way as body being taken to the place of burial. Blackely et al, 1994). In the religions of Africa, life does not end with death and people tend to believe in power of the dead, thus many families often pray to spirits and ask them not to come back and cause any trouble. Death is perceived as the beginning of connection with visible and invisible worlds. One of the funeral rituals include special preparation of a home, such as smearing windows with ashes and turning pictures and other reflective objects face down to ensure that deceased person is detached from a living, and to promote smooth transition into different world. The beds are usually removed from deceased’s bedroom and mourning women sit on a floor or a mattress. According to African culture, if correct funeral is not observed, a dead person may come back and bother the living. The funeral preparation takes approximately from seven to thirteen days, which gives the community members a chance to visit and give the last respect to a deceased (Mbiti, 1969). The funeral ceremony usually begins before the sunrise, because people believe that bad spirits usually sleep early in the morning. The pastoral care during funeral preparation is very important for comfort and encouragement. According to Blackely et al (1994), African funerals simultaneously mourn for the dead and celebrate life. An animal is usually killed during funerals to avoid bad luck, but it also has a practical purpose, such as providing food for family and neighbors. In many communities women and unmarried adults are not allowed to attend funerals, as well as close family members are not allowed to speak or take any vocal part in the funeral ceremony. The community involvement during African funerals is a great example of psychosocial and emotional support during mourning process, which draws people together and promotes healthy grief. Jewish rituals There are many different beliefs in Judaism, thus funeral rituals and ceremonies vary greatly. According to Jewish laws, practices, and beliefs, a soul returns to heaven immediately after death, thus the body has to be buried as soon as possible, usually within 24 to 48 hours (Lobar, Youngblut & Brooten, 2006). Mourners show their grief by wearing a black ribbon and by performing only minimal grooming and bathing. Mirrors or other reflective objects may be covered and family remains with a deceased and talks about a deceased. Prayers, citations of Psalms and learned passages from the Talmud are essential elements of the Jewish funerals (Ribner, 1998). According to Clements et al (2003), a body should be treated with respect due to belief that it is a temple of a soul. There is a special ritual of body preparation, where women prepare a female body and men are responsible for preparing a male body. All jewelry must be removed from the body, and the body is washed twice, and is treated almost if it was still alive. The prepared body is laid on the floor with candles around it, and the body is never left alone. There is no embalming and the body is clothed or wrapped and put into wooden coffin, so the body and the box can return entirely to earth. Traditional Jewish funerals are symbolic representations of spiritual connection with God. The funeral ceremonies are based on purity, simplicity and dignity. According to Jewish tradition, wealthy and poor are equal before God, thus the body must be buried in the same type of garment regardless of financial and social status. According to Jewish religion, death is only a part of a process, and after death a soul continues on. Jewish people believe in afterlife, which gives them hope and helps to deal with grief. The importance of family is recognized throughout Jewish mourning ceremonies, which value family privacy during first seven days of mourning process, where close family gets together and have a meal of condolence that include eggs and bread. According to the belief, eggs symbolize life, which is a great example of attitude towards death and strong belief in afterlife (Madsen, 1999). Cross cultural perspective Death is a universal phenomenon, but funerals ceremonies and rituals vary greatly across cultures and religions. Many cultural groups carry their own beliefs and perceptions, which help them with the grieving process and adaptations strategies. Death carries a feeling of a permanent loss, which is very difficult for people to accept. According to Kastenbaum (2007), bereavement is a universal experience, which carries many painful responses, including depression, distress, fear, and misery. Our inner state feelings are universal, however or external expressions are different. Our culture and religious beliefs are essential elements of adaptation strategies and coping techniques. Believing in afterlife in Christianity, Judaism, and many other religious groups gives people hope, helps to alleviate grief, and promotes healthy adaptation process. Strong extended family support during mourning process helps to share unbearable grief among family members and serves as an excellent source of encouragement. Strong community involvement is extremely beneficial during bereavement, which helps to take care of financial struggles and provides psychosocial support. Cross cultural rituals help people express their grief according to their beliefs. Almost every funeral ceremony is family oriented, which is designed to bring extended family together, to celebrate life, and to set the background for healthy grief. There are many similarities and differences in beliefs and practices on death and dying. But for many cultures and religious groups a funeral is a final act of love, respect, devotion, and family gathering.

The Supernatural Events in Macbeth - Free Essay Example

Sample details Pages: 4 Words: 1188 Downloads: 3 Date added: 2019/02/20 Category Literature Essay Level High school Tags: Macbeth Essay Did you like this example? A supernatural occurrence is described as an event or thing that are assumed to come from beyond or to originate from otherworldly forces and cannot be explained by reason or science. The play Macbeth by William Shakespeare is a tragedy that highlights the danger of too much ambition without moral consciousness through the development of Macbeth’s character. The plot of the drama explores topics including, corrupt power and tyranny, gender stereotypes and the role of masculinity, and the use of faith and belief as a source of motivation. Don’t waste time! Our writers will create an original "The Supernatural Events in Macbeth" essay for you Create order Also incorporated throughout the play are various supernatural and mythical occurrences, these are portrayed as witches, ghost, prophecies, and other examples. These Supernatural events are included in Macbeth, because of their contribution to the overall theme, and because of their relevance to each character depending on how much they believe in them. Shakespeare uses these events to highlight existing qualities in Macbeth and to show how these qualities are intensified when Macbeth is exposed to them. Some of these qualities can be identified as ambitious, greedy, malevolent, and destructive which all become exacerbated throughout the book and help show the development of Macbeth’s character. The first mention of mythical events is at the very start of the play. It opens on page 17 to the witches huddled in a circle conversing with each other, until Macbeth and Banquo enter the scene. Each witch shouts a line at the two men â€Å"All hail, Macbeth! Hail to thee, thane of Glamis! / All hail, Macbeth! Hail to thee, thane of Cawdor! / All hail, Macbeth, that shalt be king hereafter!† (1.3.51-53). This information becomes the newly formed prophecy which predicts that Macbeth will become, the Thane of Glamis, Cawdor, and future king. The two men are immediately confused and startled, why should they believe this nonsense? Only because prior to this scene, the play reveals that Macbeth was to be named Thane of Cawdor in a few short minutes, confirming the legitimacy of this mysterious prophecy. This is the very beginning of Macbeth’s strong desire for success. Here, in the beginning, Macbeth’s character is naive and passive. When the supernatural prediction begins to come true by naming him Thane of Glamis and Cawdor he says â€Å"Commencing in a truth? I am Thane of Cawdor. If good, why do I yield to that suggestion/My thought, whose murder yet is but fantastical, / Shakes so my single state of man / That function is smothered in surmise, / And nothing is but what is not† / (1.3.146-155). Macbeth asks himself why he is feeling bad if something good is happening. He talks here about how the thought of these goals as just a fantasy. It shows his true naivety when he speaks about committing murder, he explains how the mere thought â€Å"Shakes so my single state of man† (1.3.153). It seems here as if Macbeth would never commit such a horrible act because just the thought of it gravely scares him, this portrays Macbeth’s character now before the development begins. He doesn’t know yet the extent that his future self will go to, to achieve his goals. After the prophecy is introduced Macbeth is urged to take drastic measure and murder Duncan for his benefit. Even though he has doubts occasionally, he eventually does the deed and kills King Duncan. After this Macbeth becomes even more confident and convinces a couple assassins to kill Banquo. He tells them â€Å"Fleance, his son, that keeps him company, / Whose absence is no less material to me / Than is his father’s, must embrace the fate / Of that dark hour. Resolve yourselves apart. / I’ll come to you anon† (3.2.154-158). Now Macbeth is plotting to murder more people in comparison to him before being shaken up by the mere thought of it. Not only has he murdered one person, but he is also now conspiring another homicide and is becoming insane, all because of the prophecy that he is so fixated on. He becomes determined to make it come true no matter what it takes. Jumping ahead in the play to when the witches reappear, there is already a huge shift in his personality he has now not only killed Duncan to fulfill prophecy but has also murdered Banquo and Macduff’s family in a bloody rage. His personality has grown power hungry, desperate, even described as mentally ill. His descent into madness is displayed in his second encounter with the witches, he orders them to â€Å"answer [him]. / Though you untie the winds and let them fight. / Against the churches, though the yeasty waves. / Confound and swallow navigation up, / Though bladed corn be lodged and trees blown down, / Though castles topple on their warders heads /Even till destruction sicken, answer [him]./ To what [he] ask[s] [them]† (4.1.52-64). Macbeth commands them to tell him everything they know and has no regard to what the consequences are including unleashing violent winds, tearing down churches, etc. He doesnt care what it takes but he demands that they tell him his future once more. This is a huge character shift from the previous Macbeth who was scared of the thought of murder. This change is primarily due to the original prophecy and its effects, it made him yearn for power so much so that he would do anything to get it. This greed and selfishness shaped his character to become a vile human being. He had so much fixation on these events that the obsession is bringing out his inner evil and morphing his mental-state. After Macbeth’s outburst with the witches they do end up telling him what happened he finds out that he will never be harmed by â€Å"none of woman born† (4.1.91) and he will never be defeated until â€Å"Great Birnam Wood to high Dunsinane Hill Shall come against him† (4.1.106-107). Macbeth now puts a lot of faith into the prophecy and inflates his ego to the point where he thinks nobody will ever defeat him. In his mind it makes sense, a forest will never uproot and move and no human is not born of a woman. In his mind, this makes him invincible. This ego inflation results in another personality transformation, he becomes the most arrogant, and irrational man who believes he is immortal and will never die. He announces â€Å"Till Birnam Wood remove to Dunsinane / I cannot taint with fear. What’s the boy Malcolm? / Was he not born of woman? The spirits that know / All mortal consequences have pronounced me thus: / ‘Fear not, Macbeth. No man thatâ €™s born of woman’† (5.3.3-6) Macbeth’s newfound smugness compels him to talk to others like so as if he has nothing to fear. Macbeth’s tone here is representative of how the prophecy leads him to become conceded. His reliance on the prophecy makes him to continue to believe that he fears nothing until â€Å"Till Birnam Wood remove to Dunsinane† or he meets â€Å"a man not born of woman† This prophecy is what primarily affects Macbeth’s character to be this way because it gives him confidence that nothing will happen to him until impossible events take place.