Enterprise Master Person Identification Empi Policywlos 1 5 6 ✓ Solved

Enterprise Master Person Identification (EMPI) Policy [WLOs: 1, 5, 6] [CLOs: 1, 2] Prior to beginning work on this assignment read Chapter 28 of Health Informatics: an Interprofessional Approach , Chapter 17 from the eBook Registries for Evaluating Patient Outcomes: A User’s Guide (Links to an external site.) , and the article Will the Real John Smith Please Stand Up? (Links to an external site.) Prepare a one to two-page patient identity management policy. (Note: the assignment is patient digital records identity management and NOT how to identify a patient). Your policy should be one to two pages and include the following: · Policy title · Version No.: · Effective Date: · Date Ratified: · Ratified By: · Introduction (Rationale for the policy) · Definition · Policy · General Guidelines Excluding resources used in this course, include a minimum of two references in APA format as outlined by the Ashford Writing Center.

Refer to the Health Informatics Journals (Links to an external site.) resource for additional resources available in the Ashford University library. In your paper, · Prepare a patient identity management policy using principles of Enterprise Person Identification (EMPI) that appropriately outlines methods to identify like records in informatics technology applications · Address the required elements of the policy in your paper including: policy title, version number, effective date, ratified date, ratified by, introduction/rationale, definition, policy, and general guidelines. · Explain how the organization achieves the appropriate identification of patient records given the complexities of persons with similar demographic information Enterprise Master Person Identification (EMPI) Policy paper · Must be one to two double-spaced pages in length (not including title and references pages and formatted according to APA style as outlined in the Ashford Writing Center (Links to an external site.) ’s APA Style (Links to an external site.) · Must include a separate title page with the following: · Title of paper · Student’s name · Course name and number · Instructor’s name · Date submitted · For further assistance with the formatting and the title page, refer to APA Formatting for Word 2013 (Links to an external site.) . · Must utilize academic voice.

See the Academic Voice (Links to an external site.) resource for additional guidance. · Must include an introduction and conclusion paragraph. Your introduction paragraph needs to end with a clear thesis statement that indicates the purpose of your paper. · For assistance on writing Introductions & Conclusions (Links to an external site.) as well as Writing a Thesis Statement (Links to an external site.) , refer to the Ashford Writing Center resources. · Must use at least two scholarly sources in addition to the course text. · The Scholarly, Peer-Reviewed, and Other Credible Sources (Links to an external site.) table offers additional guidance on appropriate source types. If you have questions about whether a specific source is appropriate for this assignment, please contact your instructor.

Your instructor has the final say about the appropriateness of a specific source for a particular assignment. · To assist you in completing the research required for this assignment, view this Ashford University Library Quick ‘n’ Dirty (Links to an external site.) tutorial, which introduces the Ashford University Library and the research process, and provides some library search tips. · Must document any information used from sources in APA style as outlined in the Ashford Writing Center’s Citing Within Your Paper (Links to an external site.) · Must include a separate reference page that is formatted according to APA style as outlined in the Ashford Writing Center. See the Formatting Your References List (Links to an external site.) resource in the Ashford Writing Center for specifications.

Carefully review the Grading Rubric (Links to an external site.) for the criteria that will be used to evaluate your assignment. MODULE 2 Discussion Forum Last week's reading from Ellen focussed mainly on materialist aspects of human-environment relations (adaptation in particular) this week we shift our focus to the non-material aspects. The aim of the session is to familiarise yourself with spiritual ecology and to acknowledge the diversity of worldviews that inform responses to the question of "what is human nature?" Spiritual Ecology also involves questions about how humans create elaborate symbolic systems from their perceived relationships with the world, as well as practical means of sustaining and implementing these relationships.

MODULE 2 Discussion Forum Question 1. Spiritual Ecology: the ultimate solution for Ecological Crises? Drawing on the lecture, the readings and the two short documentaries this week do you agree with the proposition that the three dimensions of spiritual ecology outlined by Sponsel - practical, intellectual and spiritual- are the ultimate solution to resolving the ecological crises? (Another dimension to this question would be to think about whether secular approaches have proved to be insufficient in meeting the challenges of the ecocrisis.) Watch this video before answering the question. MODULE TWO · Spiritual Ecology: what is the place of humans in nature? Cultural Materialism : human social life is a response to the practical problems of earthly existence’ (Harris 1979: ix) e.g.

Sacred Cow in India (Harris 1985). Cultural Materialism: • Cultural Materialism is straightforward functionalist materialist approach to anthropology based on the idea that ‘human social life is a response to the practical problems of earthly existence.’ • satisfaction of everyday economic needs is the primary reality - materialism takes the position that society and reality originate from a set of simple economic acts - obtaining food, shelter, and clothing. which human beings carry out in order to provide the material necessities of life. • From this basic economic act, Marx believed, flows the system of social relations which include political, legal and religious models. • CM emphasis on empirical phenomena such as economy (e.g. food), technology, environment, and population adopts an evolutionary perspective and guided by rules of Western science (etic).

Observation of what people do (behaviour) as opposed to what people say. • Overlooks non-material aspects of culture (symbols, language, values and norms) – which are assumed to be non-empirical and therefore ‘not scientific’. Political Ecology - Focus on inequalities of power & wealth and how these factors relate to human access and control over resources (gender, race, ethnicity, caste and class) - Concerned with marginalised groups and issues of social justice (e.g. the impact of conservation reserves on Indigenous peoples/local landholders) - Emphasis on scale, from household – local – global; - few places/people in the world untouched by global forces: climate change, capitalism, media, transnational conservation NGOs, and the UN, - most widely used approach in environmental anthropology; see eg.

Eric Wolf 1982; Biersack 2006; Robbins 2012 - many disciplines adopt this approach including: human geography; political science; environmental science, & anthropology. - Earlier studies demonised globalisation; overemphasised marginalised people as “victims†of structural inequality (not enough attention to agency) Culture and Environment: WEEK 2: SPIRITUAL ECOLOGY: Western Highway VIC • The 2m project to duplicate a section of Melb-Adelaide highway (commenced 2010) • More than 260 trees (some said to be 800 years old) are slated to be bulldozed to make way for a 12km duplication of the Western Highway between Buangor and Ararat. • Aboriginal protesters first set up camp to block work on the section between Buangor and Ararat in June 2018 • Djab-Warrung application to protect sacred trees under the federal Aboriginal and Torres Strait Islander Heritage Protection Act early last year.

2018 Winter Olympics Pyeongchang- “sacred†trees removed for downhill ski run 600 year old tree pronounced dead in Basking Ridge, New Jersey Sacred trees: • “a tree becomes sacred through recognition of the power that it expresses. This power may be manifested as the food, shelter, fuel, materials used to build boats, or medicine that the tree provides. How a tree is used will vary according to geography, species of tree, and the particular needs (and ingenuity) of the human culture involved. Sacred trees have also provided beauty, hope, comfort,, and inspiration, nurturing and healing the mental, emotional, and spiritual levels of our being. They are symbols of life, abundance, creativity, generosity, permanence, energy, and strength.†(Altman in Taylor 2006: 1661) Sacred trees: Buddhism & Hinduism: Spirit of the trees: pop culture Anthropology of Religion: chronology • 19th – early 20th C: Origins (linked to ideas of unilineal evolution) • Early – mid 20th C: Function – (social cohesion – Durkheim; or ideology Marx) • Mid 20thC – present: Meaning (Geertz) Religion as a cultural system: Geertz • 1.

Religion is a system of symbols which acts to • 2. establish powerful, pervasive, and long-lasting moods and motivations in [people] by • 3. formulating conceptions of a general order of existence and • 4. clothing these conceptions with such an aura of factuality that • 5. the moods and motivations seem uniquely realistic. (Geertz 1973: 90) Spiritual Ecology: “Spiritual Ecology may be defined as the vast, diverse, complex, and dynamic arena of intellectual and practical activities at the interfaces between religions and spiritualities on the one hand, and ecologies, environments, and environmentalisms on the other†(Sponsel 2014a: xiii) Spiritual Ecology (Sponsel 2011: 41) • “…spiritual ecology attends to the fact that religion and spirituality can be a significant influence on worldviews, values, attitudes, and behaviours, and that aspects of these may have environmental consequences.(original emphasis) • Thereby spiritual ecology complements the other major approaches within ecological anthropology of cultural ecology, historical ecology, and political ecology which, with a few notable exceptions have usually ignored religion and spirituality†(my emphasis)… • Spiritual ecology includes all forms of religion and spirituality; from indigenous totemism to institutionalised religions; from new religious movements to new age spirituality Nature in Spiritual Ecology • “nature is sacred and has intrinsic value†• “…for many indigenous and other cultures, nature is far more than a biophysical reality: in addition, it is a spiritual reality.†• “Nature is considered to be permeated with a multitude of diverse and powerful spiritual beings and forces†(Sponsel 2011: 41) • In animist & totemic systems kinship extended to plants and animals Human-Nature • “Religions are alternative ways of affording nature various cultural, moral, and spiritual meanings, and defining the place of humans in nature, including how they should act toward non-human beings and other phenomena.†(Sponsel 2011: 43) • Religion as a foundational framework through which humans interact with nature.

Christian traditions: the concept of Dominion (Genesis 1:29) In the image of God He created him; male and female He created them. Then God blessed them and God said to them: “Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on earth.†And God said, “See, I have given you every herb that yields seed which is on the face of all the earth, and every tree whose fruit yields seed; to you it shall be food.†White 1967. The Historical Roots of Our Ecological Crisis • the Judaeo-Christian creation narrative of Genesis sets humans above nature, desacralises nature and has, in part through its alliance with western science and technology, paved the way for our exploitation of nature. • “More science and more technology are not going to get us out of the present ecologic crisis until we find a new religion, or rethink our old one†• White sees these attitudes as a defining feature of western culture and “almost universally held not only by Christians and neo-Christians but also by those who fondly regard themselves as post-Christians.†Bateson: Steps to an Ecology of Mind “If you put God outside and set him vis-à -vis his creation and if you have the idea that you are created in his image, you will logically and naturally see yourself as outside and against the things around you.

And as you arrogate all mind to yourself, you will see the world around you as mindless and therefore not entitled to moral or ethical consideration. The environment will seem to be yours to exploit. Your survival unit will be you and your folks or conspecifics against the environment of other social units, other races and the brutes and vegetables. If this is your estimate of your relation to nature and you have an advanced technology, your likelihood of survival will be that of a snowball in hell. You will die either of the toxic by-products of your own hate, or, simply, of over-population and overgrazing.

The raw materials of the world are finite.†(Gregory Bateson 1972) Christian theology & ecology: Ecotheology • “The greatest spiritual revolutionary in Western history…The key to an understanding of Francis is his belief in the virtue of humility – not merely for the individual but for man as a species. Francis tried to depose man from his monarchy over creation and set up a democracy of all God’s creatures†(White 1967: 1207) • 1979 Pope JPII declares St Francis of Assisi the patron saint of ecology Neopaganism; Eco-spirituality and the New Age • Basic understanding in eco-spirituality is that the divine is present in all creation • Link to much older form of the religious worship of nature -pantheism • Deep Ecology (Naess 1989) • GAIA hypothesis – James Lovelock Christian theology & ecology • US Conservatives for Responsible Stewardship hip/ • • Mother Pelican • A Crime Against Creation (12 min) Indigenous perspectives 1: Cosmology & worldview • Kogi message • Kogi people reside in Sierra Nevada de Santa Marta, Columbia • Kogi understand their role to be protectors and defenders of “the heart of the worldâ€; protecting from destruction by industrial society. (Note the emphasis on local-global dimensions) Indigenous perspectives 2: Cosmology & adaptation (Reichel-Dolmatoff) • Tukano Desana – NW Amazon Columbian Vaupes • contrast and compare with Rappaport’s systems analysis (cosmology & ontology central) • “Threatening processes†- Over-exploitation of environmental resources; excessive Population growth; Interpersonal aggression • Shaman as agent of homeostasis: “an ecological engineer in monitoring trends in the distribution and abundance of prey populations and in implementing food and sex taboos to regulate the balance between the human predator and its animal prey†(Sponsel 2011: 47 my emphasis) A sample of other influential writing on religion and ecology • Bron Taylor 2013.

Avatar and Nature Spirituality. • Seyyed Hossein Nasr, (Professor of Islamic Studies, George Washington University) 1968 The Encounter of Man and Nature: The Spiritual Crisis of Modern Man explores relationship between humans and nature in Buddhism, Hinduism, Islam, Christianity and Taosim. (lectures on youtube) • Steven Rockefeller & John Elder (eds.) 1992, Spirit in Nature: Why the environment is a religious issue (revised papers from Interfaith conference) • John Grim & Mary Tucker (Co-Directors of the Forum on Religion and Ecology at Yale) 2013 Ecology and Religion. • Grim & Tucker; Grim & Tucker 2 • Satish Kumar: Indian disarmament activist/author; ed. Resurgence and Ecologist magazine, Internat.

Centre for Ecological Studies, Schumacher College • Satish Kumar on “Reverential Ecology Vayda’s Critique of Sponsel’s Spiritual Ecology • “… the very worsening of environmental problems may cause more determined and better application of secular fixes, as is suggested by the green-energy programs and other measures that China is instituting after assessing the cost of the country’s continually increasing air pollution in material and political but not noticeably spiritual terms†• “…spiritual ecology by itself need not be seen as the only alternative to secular fixes… there is no a priori privileging of any one type of solution, whether spiritual, secular, political, economic, or whatever, but rather there is due consideration and testing of combinations of types to determine what works and under what conditions it does so.†(Vayda 2014: 347) Religion and spirituality can be a significant influence on worldviews, values, attitudes, and behaviours, and that aspects of these may have environmental consequences. • Human-environmental interactions may involve natural and supernatural; reason and emotion; material and symbolic dimensions. • Religion can be adaptive or maladaptive as determinant of environmental impact

Paper for above instructions

Version No.: 1.0
Effective Date: January 1, 2024
Date Ratified: December 15, 2023
Ratified By: Health Informatics Governance Committee

Introduction

In modern healthcare systems, the management of patient identities is critically important for ensuring continuity of care, maintaining data integrity, and protecting patient privacy. This Enterprise Master Person Identification (EMPI) Policy outlines the standards and procedures necessary to ensure that patient records are correctly identified and linked across organizational systems. Given the increasing complexity of patient demographics and healthcare needs, this policy aims to promote an accurate representation of individuals while adhering to relevant regulations such as the Health Insurance Portability and Accountability Act (HIPAA). The purpose of this policy is to provide clear guidelines for managing patient identities, reducing mismatches and duplications, and ensuring confidentiality in the electronic health records (EHR) landscape (Harris et al., 2021).

Definition

The Enterprise Master Person Identification (EMPI) system is designed to maintain a master record for each patient, enabling the accurate identification of individuals in electronic health records and associated health information systems. This system integrates data from various sources while ensuring robustness against errors, thus promoting better population health management and individual care(Weaver, 2020).

Policy

1. Establishment of Unique Identifiers:
Every patient will be assigned a unique identifier when they first enter the healthcare system. This identifier remains with the patient throughout their interaction with healthcare services.
2. Validation Procedures:
Unique patient identifiers must be validated against multiple identifiers such as Social Security numbers, dates of birth, and other demographic information prior to admission into the EMPI system. Training sessions will be implemented to ensure that all staff are proficient in the validation process and understand the significance of accurate data entry.
3. Automated Duplicate Detection:
The EMPI must incorporate an automated duplicate detection mechanism that alerts staff when the new records resemble existing patient identifiers. This will help in minimizing duplicate records and ensuring data integrity.
4. Periodic Audits:
The EMPI system will undergo periodic audits to review the status of patient identifiers. The audits can help identify discrepancies or potential duplicates, enabling corrective actions to be taken promptly.
5. Patient Engagement:
Patients will be encouraged to ensure that their demographic information is up-to-date by engaging with them regularly through surveys and during visit check-ins to verify identity data correctness.

General Guidelines

- Data Entry and Maintenance:
All data entered into the EMPI must adhere to standardized formats to reduce the likelihood of errors. Staff will be trained on data quality principles and must follow established protocols at all times.
- Security Measures:
Confidentiality and privacy must always be maintained. Physical and electronic records must be safeguarded using appropriate security measures, including but not limited to, user authentication, encryption, and access control.
- Interoperability Compatibility:
The EMPI system must be compliant with suitable data exchange standards such as HL7 and FHIR to facilitate seamless interoperability with external health information systems. Ensuring data can be exchanged safely and efficiently is crucial for providing comprehensive care across different institutions (Gunter & Terry, 2021).
- Staff Training:
Ongoing staff training must be provided to ensure adherence to EMPI policies and foster a culture of data quality within the organization.
- Compliance Monitoring:
Adherence to this policy will be continually monitored, with a feedback loop established to incorporate improvements based on real-time findings and technological advancements.

Conclusion

The EMPI policy establishes a comprehensive framework for managing patient identities, allowing healthcare organizations to address the intricacies of healthcare record-keeping and ensuring accurate representation of individual patient information. By implementing rigorous validation procedures, automated duplicate detection, effective patient engagement, and strict adherence to privacy measures, this policy aims to foster a culture of data integrity and security. The growing awareness of data importance in health informatics reinforces the need for continued improvement in managing patient identities, directly affecting healthcare quality and patient outcomes.

References

Gunter, T. D., & Terry, N. P. (2021). The Emergence of Health Informatics in the United States: An Update. Health Affairs, 40(2), 274-278. [https://doi.org/10.1377/hlthaff.2021.00034](https://doi.org/10.1377/hlthaff.2021.00034)
Harris, A. L., Lane, P. T., & Padman, R. (2021). Patient Identity Management: Challenges and Strategies. Journal of Health Information Management, 35(4), 42-49.
Weaver, C. A. (2020). Health Information Management: A Comprehensive Approach. Journal of HIMSS, 12(2), 88-95.
Brunetta, M., & Gallo, M. (2022). Data Integrity and User Engagement in Healthcare: A Case for Standardization. Health Informatics Journal, 28(3), 1001-1015. [https://doi.org/10.1177/1460458220967192](https://doi.org/10.1177/1460458220967192)
Kumar, S., & Nair, O. (2023). Strategies to Enhance Patient Identification Accuracy in Digital Health Records. International Journal of Medical Informatics, 626, 115158.
Ranchhod, A., & Gardner, P. (2020). The Impacts of Administrative Errors in Health Services: A Qualitative Study. BMC Health Services Research, 20(1), 733. [https://doi.org/10.1186/s12913-020-05867-6](https://doi.org/10.1186/s12913-020-05867-6)
Amaral, J. B., & Jablonski, J. (2023). An Empirical Study of EMPI Adoption in Healthcare: Barriers and Benefits. Journal of Healthcare Management, 68(1), 24-35.
Nwosu, R. U., & Ogbogu, C. (2022). Managing Patient Identity in the Age of Digital Health: Opportunities and Challenges. International Journal of Health Planning and Management, 37(2), 520-531.
Wang, Y., & Wang, M. (2021). EMPI Implementation: Key Components for Success in Health Informatics. Leadership in Health Services, 34(1), 1-15.
Chung, M. C., & Seong, R. (2020). Identifying Improvement Areas in Patient Data Management. Journal of Data and Information Science, 5(3), 20-30.