Hodges' Model: Welcome to the QUAD: ethnography

Hodges' model is a conceptual framework to support reflection and critical thinking. Situated, the model can help integrate all disciplines (academic and professional). Amid news items, are posts that illustrate the scope and application of the model. A bibliography and A4 template are provided in the sidebar. Welcome to the QUAD ...

Showing posts with label ethnography. Show all posts
Showing posts with label ethnography. Show all posts

Wednesday, April 30, 2025

Global South - Global Perspectives

As mentioned before, I try to keep grounded, in terms of my parochial perspective on the world, even as technology brings this world, and many others to so many screens.

 BBC Radio 4 'PM' 1700-1800 UT today mentioned this news and an event to follow:

Mākereti "Maggie" Papakura was an internationally renowned Whakarewarewa guide.

  • 'Oxford University will award a posthumous Master of Philosophy degree to pioneering Māori scholar Mākereti Papakura.
  • Papakura, known as Guide Maggie, was the first indigenous woman to study at Oxford.
  • Her work, published posthumously, was the first ethnographic study by a Māori author.
Pioneering Maori scholar and famed Whakarewarewa guide Mākereti Papakura will be honoured with a posthumous degree more than 100 years after she began her studies, Oxford University has announced.

Her family and iwi say they are grateful for the tribute to her memory, and it is testament to her determination to ensure Māori stories would not be forgotten.

Born in 1873 at Matatā, Papakura is believed to be the first indigenous woman to study at the university, Oxford’s School of Anthropology and Museum Ethnography said in a statement.

She made her name as the pre-eminent guide at Whakarewarewa in the early 1900s and was known as Guide Maggie'. . . .

...  I will watch for further news. 

The above stood out as last evening I greatly enjoyed listening to Discovery on the BBC World Service:

'Dr Julia Ravey and Dr Ella Hubber are both scientists, but it turns out there’s a lot they don’t know about the women that came before them. In Unstoppable, Julia and Ella tell each other the hidden, world-shaping stories of the scientists, engineers and innovators that they wish they’d known about when they were starting out in science. This week, a Māori marine scientist is combining indigenous knowledge with marine science to save the oceans that are so integral to her heritage. ...'

Image and text:
https://www.nzherald.co.nz/rotorua-daily-post/news/te-arawas-makereti-papakura-to-receive-posthumous-degree-from-oxford-university/SBI3TR733RHZBOAS3BLDAZPMTU/

Previously: 'Oceania'

Tuesday, June 20, 2023

'Anthropologically strange'


INDIVIDUAL
|
INTERPERSONAL    :     SCIENCES               
HUMANISTIC --------------------------------------  MECHANISTIC      
SOCIOLOGY  :   POLITICAL 
|
GROUP

"Phenomenology focuses on the inter-subjective constitution of the social world and everyday social life. Schütz (1964), in a seminal essay on 'The Stranger', shows how a social group has its own cultural pattern of life - folkways, mores, laws, habits, customs, etiquette, fashions and so on - that, as far as its members are concerned, are taken for granted, are habitual and almost automatic.
Schütz's stranger provides a model for the ethnographer using participant observation. The ethnographer tries to treat the familiar world of 'members' as anthropologically strange, to expose its social and cultural construction. This is particularly demanding when a researcher is studying a group with which he or she is familiar, but represents an ideal attitude of mind for the researcher to pursue nevertheless." p.246.



 Researching Society and Culture




"Anthropological strangeness: The art or mental trick of making a social setting and behaviour within it appear as if the observer is encountered as a stranger. If applied to mundane 'taken-for-granted' events, this can lead to unusual and original insights." p.556, (Glossary).
This ethnographic idea 'strangeness' provides an extension to the role of Hodges' model as a template, a clean slate across disciplines, settings and contexts. A means to 'reset' conceptually, to clear the mind, mindset, attitudes and start afresh.

Walsh, D. (2012). Doing Ethnography. (Chapter 14. pp.245-262) In. Researching Society and Culture, Seale, C. (Ed.). 3rd edition. London: SAGE.

See also:

Schuetz, A. (1944). The Stranger: An Essay in Social Psychology. American Journal of Sociology, 49(6), 499–507. http://www.jstor.org/stable/2771547

Another book student bound.

Thursday, November 03, 2022

Award: h2cm #1 Framework ... #2 and #3?


"Elden and Levin (1991) suggest distinguishing between insider and outsider frameworks. A framework is described as a way of understanding. Insiders are the project workers or programme staff who have first-hand experience of the situation. They have their views about programme goals and problem solutions. The outsiders are the external researchers, the social scientists, who bring a battery of research skills and a wealth of theoretical ideas: 'The richness and quality of the research depends on the ability of the insiders to play their different frameworks and expertise against each other to create a new, third explanatory framework." (1991: 132). p.28.

 INDIVIDUAL
|
 INTERPERSONAL    :     SCIENCES               
HUMANISTIC --------------------------------------  MECHANISTIC      
SOCIOLOGY  :   POLITICAL 
|
GROUP

outsider

new

insider

outsider

new

insider

insider

new

outsider


insider

new

outsider


Nurses, and nursing encompass all three, but (should - must) realise they are also part of the 'system', together with their colleagues in the multidisciplinary team. 

In grounded theory, participatory - ethnological and other qualitative approaches, we need to ensure the 'ground' to inhabit is sufficiently accessible. Hodges' model can assist in scoping a project; what is the perspective, standpoint, or positioning? While the health, or social care staff are the insider's and conceptually at the center of the model, the aim is to place the patient, carer at the center, with the situation we collectively encounter. The model's subjective - objective duality can also act as a regulator to assure overall balance.

Elden, M., & Levin, M. (1991). Cogenerative Learning. Bringing Participation Interaction Research. In W. F. Whyte (Ed.), Participatory Action Research (pp. 127-142). Newbury Park, CA: Sage Publications.

Clarke, A. (1999). Evaluation research. SAGE Publications Ltd,
https://dx.doi.org/10.4135/9781849209113 

[Clarke, again: p.174]

"Carol Weiss (1988a), one of the foremost writers on the impact research findings on policy, describes four ways in which evaluation information is used in the decision-making process. First, the information provided by evaluators can serve as a warning that that something is going wrong. For example, if early research findings suggest that some groups are not receiving the designated services, or intermediate outcome measures are not being achieved, then corrective action can be taken before the situation worsens. Second, evaluation findings can provide guidance for improving a programme. ... A third contribution evaluation can make is by way of offering a new way of looking at a familiar problem; Weiss refers to this as 'reconceptualization'. Finally, evaluation can be used to mobilize support for a project or programme." p.174.
Weiss, C.H. (1988a) 'Evaluation for decisions: Is anybody there? Does anybody care?', Evaluation Practice, 9 (1):5-19.

n.b. When on the PhD programme [MRes], I looked at evaluation and design-based research as potential research methods.

Friday, April 22, 2022

Ageing with Smartphones in Urban Brazil

UCL Press is delighted to announce the publication of a new open access book that may be of interest to list subscribers: Ageing with Smartphones in Urban Brazil, by Marília Duque.

Download it free: https://bit.ly/3MhgteU

*************************************************

Ageing with Smartphones in Urban Brazil

By Marília Duque

*************************************************

With people living longer all over the world, ageing has been framed as a socio-economic problem. In Brazil, older people are expected to remain healthy and autonomous while actively participating in society. Based on ethnographic research in São Paulo, Ageing with Smartphones in Urban Brazil shows how older people in a middle-class neighbourhood conciliate these expectations with the freedom and pleasures reserved for the Third Age. Work is what bonds this community together, providing a sense of dignity and citizenship.

Smartphones have become of great importance to the residents as they search for and engage in new forms of work and hobbies. Connected by a digital network, they work as content curators, sharing activities that fill their schedule. Managing multiple WhatsApp groups is a job in itself, as well as a source of solidarity and hope. Friendship groups help each to download new apps, search for medical information and guidance, and navigate the city. Together, they are reinventing themselves as volunteers, entrepreneurs and influencers, or they are finding a new interest that gives their later life a purpose. The smartphone, which enables the residents to share and discuss their busy lives, is also helping them, and us, to rethink the very representation of ageing.


Free download: https://bit.ly/3MhgteU

----------------------
uclpress.co.uk | @uclpress

My source: Alison Major 
 
VIRTUAL-METHODS list - www.jiscmail.ac.uk/VIRTUAL-METHODS
 
(It appears there is a series of related texts. PJ)

Friday, December 11, 2020

Book review: "After Ethnos" iv

After Ethnos

The nurse literature has drawn attention to transcultural nursing and ethnography in nursing theory and practice. There are books, conferences, societies, journals - papers, dedicated posts and a history derived from Madeleine Leininger's model. While tempted, I'm not about to go off-topic, suffice to emphasize the initial point about nurses being 'anthropologists' and the conceptual scope of Hodges' model.

Rees provides reassurance in this respect. As mentioned, be it lines, contours (p.41), theory, practice or concepts all play a part in avenues to disrupt, break away, escape. 

 Within this (for me) movement and moment are equivalent - leading to surprise, discovery, recognition, observation ...

"Put in a formula, the idea is to render visible ruptures and mutations of established conceptions of the human (an analysis of movement) by way of bringing into view how instances in the here and now derail and defy the normative conceptions of the human (or other things, really) that are silently transported by the analytical concepts on which anthropology thus far has relied (in terms of movement).

The form such analysis of movement / in terms of movement would take is what I refer to as exposure: the exposure of oneself, of one's analytical categories, of the established conceptions of the human that are built into these categories, in one's fieldwork/research. The task would consist in immersing oneself into scenes of everyday life in order to let the chance events that make up fieldwork/research give rise to an unanticipated, unforeseen difference." p.41

"... I mean a discovery of a space/a realm, the dynamic of which - its speed, its velocity, its logic of composition - is no longer reducible to this conceptual history, that escapes it." p.42.

I'm sorry to interpret this text in terms of Hodges' model, but I noted; "h2cm as a carrier for the 'human'". Perhaps this book can prove as pivotal and thought provoking for you?

From a health perspective I see irony in Rees's talk of new concepts and their emergence. (The book is about finding this opportunity and if not creating the opportunity?) In healthcare at present we seem to be suffering 'conceptual churn' as terminology (concepts) is called into question. Perhaps this is facet of (academic?) and the everyday life to which Rees refers. This is why and how Hodges' model can help assure 'carriage' and person-centredness that is experiential (clinically and ethnography?).

Yes, the center of Hodges' model can be a scary place too. Research in the 'open' (p.51). I'd like to think some people may find this blog and my 'take' of Hodges' model somewhat abstract if not theory-laden (I do make things more complicated than necessary). I know I need data, data, data in order to propose Hodges' model as evidence-based (with a theoretical underpinning). Rees differentiates (somewhat) between theory and theoretical and admits due to the mission to a certain disregard - disrespect for theory (p.52). This is music to the four (five -- spiritual) domains: Foucault (1972) - the echo, 'theory as a prison.'. The paradox - 'after ethnos' as a theory - is recognised too.

Rees signposted to specificity within anthropology and books on bees, insects, and cheese. This reminded me of the extracts I had heard of Sheldrake's 'Entangled Life' on fungi (roots, biomass volumes Vs human-made). I noted 'compound' but added 'compound fracture'. Philosophers may enjoy the discussion on epistemology with emphasis upon ontology. Health and medicine figures here too: public health, Pasteur, microbes, malaria (evidence back in time: the bones often have it?). Ethnoi also; what is the unit of analysis in Hodges' model (single concept, conceptual space, threshold concept, pattern, schema ...?

Rees quotes Descola (2013, xx) that includes:

"Anthropology is faced with a daunting challenge: either to disappear as an exhausted form of humanism or else to transform itself by rethinking its domain and its tools in such a way as to include in its object far more than the anthropos: ..."

 On page 65, "Latour is exemplary here. ... the distinction between nature and culture has, insofar as it runs diagonal to how the world is, ..."

Very diagonal:

 individual 
|
INTERPERSONAL : SCIENCES
humanistic ----------------------------------------------- mechanistic
SOCIOLOGY : POLITICAL
|
group
modernity (individualism...?)
nature
culture
modernity (capitalism...?)

The present to follow Latour early in the book, is reference to Michel Serres (p.85). This really warmed me. Ensembles - assemblages are clearly structures, forms to add as units of analysis in Hodges' model..

Despite my initial rock onto the back-foot, there is so much I can still draw upon here (bio-politics). Chapters 4 and 5 deserve re-reading. This is a brilliant book. Clear typology, comprehensive index. Prescient too, even though pre-COVID: with SARS and reference to avian and swine flu.

I hope to return to the notes at some point in the future.

Thank you again to Duke University Press for the review copy.
 

 
 
 

Sunday, December 06, 2020

Book review: "After Ethnos" iii

The book has just five chapters. Given that Tobias Rees is trying disrupt, break free, escape to move beyond the established views, theory, practice - fieldwork of anthropology and ethnology critique was bound to follow. The book's response is that each chapter is followed by questions, discussion and responses the author has encountered while formulating the many ideas and arguments in the book. This is very useful structuring device and a lesson in itself (if you can engage with the academic community...).

Not dodging the inevitable questions, chapter one addresses philosophy and history, Durkheim, Mauss and the arrival of humanity, society and history are argued for in a departure for ethnos. I noted an emphasis on contingency, and 'condition of possibility'. There may be a dependency upon - with lower case philosophy and upper-case Philosophy. In 'p'hilosophy I can read a philosophy of care, a personal set of values that must be dynamic (1977 - 2020... !?) and underpins everyday practice.

If chapters four and five warrant re-reading, there are many points on philosophy end of chapter 1 that would bring (more) rewards here. In chapter 2 the history of 'humanity' as a singular collective, the concept arose some 250 years ago in Europe. An interesting conjunction then with 'data' and its impact upon what it is to be human and humanity today and tomorrow...

"Could one interpret this recentness of "the human" as an invitation for research?* ... Could one meticulously map the new, unanticipated venues for being human - for living a life - they are opening up?" p.40.

In the 21st Century we still have need of a periplus.

*Yes!

More to follow ... 

and thank you to Duke University Press for the review copy.

Friday, December 04, 2020

Book review: "After Ethnos" ii

COVID and the increased frequency with which the 'collective' has entered our discourse resonates for me, as this disrupts, crystallizes the INDIVIDUAL-GROUP axis of Hodges' model. It is clearer now.

There is an important take-away in: "Ethnology emerged as the "science" of the people without history.." p.9. 

There is an elephant in this book. You hear it in the distance, far away - as in anthropologically, ethnographically in fieldwork. When premoderns and moderns are discussed, colonial attitudes and beliefs of peoples far-away.

Good to see Latour p.12 and leaving the index unwrapped there was a surprise to follow. Which came first I wondered, medical sociology or medical anthropology? There are - inner-disciplinary developments. In the late 1980s - early 90s several anthropologists conducted fieldwork in "domains that were formerly believed to be beyond the scope of anthropological expertise, or interest ... medicine, science, and technology." p.11.

I related readily to Rees's scene-setting and history on the arrival of 'culture' (1770s) and how the human is conceptualized. Yes, in the age of anthropogenic climate change, would you really want to be a cultural anthropologist? p.14.

Time, really is messed up. The developed majority have opted-in to record history in carbon, not just as it has always been. The future is being written now. 

Anyone familiar with Hodges' model will understand my enthusiasm in reading of 'spaces of being', 'disciplinary significance', and the 'house of knowledge' (yes!). The key to the book overall, Rees calls for a philosophically inclined (another line?) anthropology (after ethnos). p.14.

"To be a philosophically inclined anthropologist is to orient oneself in thinking by way of thinking* - in order to find out if, and if, then in what concrete ways venues of thinking/being are coming into existence." p.16 (with ref.)
*meta-cognition?

Rees devotes chapter 3 on fieldwork, the major expeditions that helped shape anthropology and ethnography. In terms of orientation there is a stage even before the journey to the hinterlands. I have interpreted Hodges' model as a conceptual periplus, a map of the coastline of an unknown land, the foundation and (literal) framework of the house of knowledge, be that, a situation, person, family, a discipline, or culture.

Reading, you appreciate the need for anthropology to revise its intellectual toolkit. 

Yes, as an 'open situation' anthropology is situated, but then so is all humanity (and h2cm)?

 individual 
|
INTERPERSONAL : SCIENCES
humanistic ----------------------------------------------- mechanistic
SOCIOLOGY : POLITICAL
|
group
person, self, individuated
SCIENCES, TECHNOLOGY, MEDICINE

time - distance - place

people, family, other(s), myths, rituals, magic, history(?), society
a philosophically inclined anthropology
APPLY HERE!

 

More to follow ... 

and thank you to Duke University Press for the review copy.

Wednesday, December 02, 2020

Book review: "After Ethnos" i

A great believer in serendipity, this played a part in my discovering this book. From the FT Weekend's 'How to Spend It' I noticed the book and its cover in 'the aesthete' Anicka Yi (pp.17-18):
 
The best book I've read in the past year is After Ethnos by Tobias Rees. He's mapped out the evolutionary transformation of humans and I think it's an important book for the next stages of our species. p.17.
Looking up the book and the publisher's blurb - a request for a review copy was rewarded.

Two points, first I wondered about the meaning of  'ethnos'. A small word, it seemed to have instant gravitas. It does: being Greek for "a people" (p.1). The quote above does not mention 'anthropology' specifically, but this is very much the book's focus. Once delivered, and making a start I got a taste of what was to follow; and did wonder if I had bitten-off more than I could chew.
 
As a nurse, I thought I'm not an anthropologist, but as a member of humanity we are all in a sense anthropologists. Surely, it isn't a far stretch from 'people skills', social skills, interpersonal skills to anthropology? Perhaps, if you work in mental illness - health this connection, relatedness is accentuated? Anthropology is of course a specialist subject and the book has helped me 'place' it on the book shelf in relation to cultural studies. The view from Wigan Pier does not get you far, even if it has stretched to within 2.5 degrees of the equator and Amman, Jordan. Anthropology is fieldwork as well as a repository for theories.
 
Any qualms were quickly put aside. The book while anthropologically technical and philosophical is an easy read. The main text is 121 pages. So a couple of days and you are after ethnos too. I've still to read the notes as I passed-them-by, recording the numbers of several to look up later.

The project of the book on the DUP site includes:
In After Ethnos Tobias Rees endeavors to decouple anthropology from ethnography—and the human from society and culture—and explores the manifold possibilities of practicing a question-based rather than an answer-based anthropology that emanates from this decoupling. What emerges from Rees's provocations is a new understanding of anthropology as a philosophically and poetically inclined, fieldwork-based investigation of what it could mean to be human when the established concepts of the human on which anthropology has been built increasingly fail us.
There is much to savour here, at least in my reading. Rees refers to:

lines of thinking
lines of escape
lines of research
line of flight

A preoccupation for me is 'line(s) of sight' and insight. Much space is given to differentiating anthropology and ethnology. The role of curiosity (key for Rees) about the human and hence the difference between anthropology that is answer-based to one that is question-based.

 individual 
|
INTERPERSONAL : SCIENCES
humanistic ----------------------------------------------- mechanistic
SOCIOLOGY : POLITICAL
|
group
questions
answers
a people
the people


Clearly, the book is a challenge to classical, established, traditional views of  anthropology. What is taught, the curriculum and its future.

Rees seeks to disrupt, derail, depart and break free from what is current thinking, to seek escapes. I like reference to chaos, turbulence; the book is nonprogrammatic and all this without resort to a place at which to arrive.

In chapter 1 the sentence: Classical modern ethnology has come to an end.
 
prompted me - to substitute terms:

Classical and modern nursing (theory and practice?) has come to an end? p.8

Chapter 1 asks: what is anthropology? What is anthropology's job? What's it's domain? The book covers the history of anthropology, ethnology to facilitate a general reader's understanding.

More to follow ... 
 
and thank you to Duke University Press for the review copy.


 

After Ethnos - acknowledgements

Rees, Tobias. After Ethnos, (2018): Durham and London. Duke University Press.

Thursday, November 26, 2020

After Ethnos - acknowledgements

Book (review to follow) 
 
 individual 
|
INTERPERSONAL : SCIENCES
humanistic ----------------------------------------------- mechanistic
SOCIOLOGY : POLITICAL
|
group

"This much I learned: Every relation one has, offers a singular possibility to actualize one’s being — one no other relation can offer. The powerful implication of this observation is that it is through relations that one is in the world. No relations, no self. Acknowledgments, then, the maps of relations they are, are akin to a map of one’s history of being, of being in the world."


After Ethnos

 

My source: 

Rees, Tobias. After Ethnos, (2018): Durham and London. Duke University Press. Acknowledgement.


Wednesday, November 04, 2020

Lockdown ii :: Writing, Reading, Drupal...

As we start Lockdown 2 in the UK - England, plus the long nights to follow it's an opportunity to weigh up plans, projects and progress here.

I've nearly finished my review and posts on "The Power of the 2x2 Matrix":

Q. What is Hodges' model? A. It is NOT a 2x2 matrix

Next up - to read and review-  are two books:

Leave No One Behind: Time for Specifics on the Sustainable Development Goals, Homi Kharas, John W. McArthur and Izumi Ohno, Brookings Institution Press.
Leave No One Behind

Last weekend on behalf of my co-author I (re-)submitted a paper on public health, Hodges' model and the sustainable development goals SDGs.

It does pain me that the publisher kindly sent a review copy in the spring, but sadly it's not in the reference list. That subtitle is tantalizing. I will get to this after picking up "After Ethnos":
 

After Ethnos

To be clear, I'm a nurse not* an ethnographer or anthropologist, but this research approach featured large in studies at Lancaster University 2014-2016. 
 
 
A further rationale for reading this book is to maintain insight into research methods and methodologies.
 
Returning to the writing front, just before I found a co-author for the SDG draft, I'd worked on the two-part Threshold Concepts draft dealing with Deprivation of Liberty (now, Liberty Protection Safeguarding) c/o feedback from Mark Bird.
 
This is next up, especially hoping that the Threshold Concepts can proceed next July at UCL, London.
 
The other paper is a 'legacy' item which started in 2013 (yes, I know!). Mentioned here on W2tQ no doubt on diagrams, case formulations and h2cm. There is a paper here, he says? It is quite advanced in terms of words and references.
 
In addition to the legacy issues:
  • person-centred care;
  • integrated care;
  • holistic care;

the standout personal legacy - is this blog and the lack of a website. Soon I'll put twitter down and blog less to try (again) to focus on Drupal and related tools.
 
*I would like to think that successful nursing interventions (that really 'make a difference') calls for an  ethnographic and anthropological orientation.

Monday, October 05, 2020

Call for Papers: Ethics, Health Data, and Bio-Citizenship

CFP: PhilosophicalNews, vol. 22, 2021

Ethics, Health Data, and Bio-Citizenship

Submission Deadline

Full paper: January 1st, 2021

Aims and Background

Adriana Petryna first introduced the term “biological citizenship” in her ethnography of the aftermath of the Chernobyl post-disaster emergency, Life Exposed [Petryna A. 2002. Life Exposed: Biological Citizens after Chernobyl. Princeton, NJ: Princeton University Press.]. As stated by Rose and Novas, biological citizenship can be defined as an active form of citizenship that produces new forms of belonging, claims to acknowledgement of experiences, and access to resources revolving around biological and medical claims. Within this frame, the “emergency” refers to those “emerging forms of life” and introduces a new element into the philosophical, ethical, and sociological reflection: something which arises from the intertwining of modes of theoretical thinking and moral agency pertinent to different areas – medical, legal, economic, political, moral – and is not directly postulated by any of them; something whose characteristics can be identifiable, but whose result cannot be predicted. Several factors have contributed to defining the concept of biological citizenship. These include:

1.         A gnoseological expansion leading to a proliferation of disease categories in the biomedical field;

2.          New forms of bio-sociality emerging in connection with the increase in rare diseases;

3.         The consolidation of new biopolitical systems and new forms of governance;

4.          The rise of new political and moral economies of hope;

5.          An increased relevance of patient associations in decision making.

However, biological citizenship should not be constructed merely as a resurgence of the medicalization of life (Foucault), or a form of liberalization and privatization of eugenics (Habermas). In this context, this special issue aims at investigating the multidisciplinary background of the expanding moral claim to bio-sociality and bio-citizenship. As a matter of fact, being a bio-citizen carries an underlying demand for more suitable public policies and socio-economic rights to shape the universalization of fragility and vulnerability as human conditions in contemporary society. On the one hand, bio-citizenship may therefore be viewed as a proactive proposition for patient-centred healthcare within an enlarged framework of cultural and political meanings: the patient is no longer a subject, who happens to suffer from a specific impairment at a specific moment in time; rather, being a patient is a universal condition, shared by all human beings. The idea is to move from a generally negative perception of the term “patient” to a neutral or positive perception of the same concept. On the other hand, however, biological citizenship also implies an underlying and constant connection between the patient status and the involvement of health data in order for patient-centred technologies to run efficiently. This entails new (cyber) risks and vulnerabilities that might not only impoverish the empathic and emotional quality of the care relationship, but also favour a concept of democratic citizenship based on Big-data-oriented sovereignty, thus paving the way from bio-citizenship to bio-data-citizenship. This idiosyncrasy is very evident in the ongoing global experience of the COVID-19 pandemic. We are learning how contingent the necessity is to rethink the link between ethics, Big data, patient empowerment, and healthcare technology.

Original contributions discussing issues such as gender, big data, biocitizenship, or any other relevant topic will be considered, subject to approval by the Editorial Board.

Submission Details

•             8000 words (spaces included)

•             Each text has to include an abstract written in English, 300 words max.

•             All material should be submitted via e-mail to the special issue’s editors Antonio Carnevale (a.carnevale AT cyberethicslab.com) and Emanuela Tangari (e.tangari AT cyberethicslab.com).

The volume will be published in June 2021.

For further information as well as the submission of the paper, please refer to the guidelines or visit http://www.moralphilosophy.eu/cfp/cfp-no-22/

Sunday, March 08, 2020

Book review: v Critical Mental Health Nursing: observations from the inside

Through January - March 2020 I've been checking the blog posts from the start in 2006, sorting the wheat from chaff. The task complete means that:

  • posts - basically not 'read'; 
  • what is this about (or, what was I thinking!)?
  • dated conference calls, courses, events, consultations, calls for papers;
  • broken links;
  • posts with  (way) too many links;
  • old links to domains that had been 'repurposed' or hijacked (drugs, dentistry, dating, games ...)
- have all been deleted.

I found a link to another non-existent blog-post and this draft post on a book review from early 2019.

This may be a waste of time. But it felt quite cathartic. Putting twitter down and not posting may also  help me focus attention on the things I really need to do.

<>

Following on from Part i, Part ii Part iii and Part iv.

Finally, I am teasing out points that highlight the role of Hodges' model.

Foucault had views that are seminal in the politics of mental health and society and views that perturb.



https://www.pccs-books.co.uk/products/critical-mental-health-nursing-observations-from-the-inside
Critical Mental Health Nursing
Marc Roberts in chapter 7 uses Foucault for the book's critical project of the 'history of the present'. To begin however there is the challenge of how to encapsulate critical, reflective thinking and our identity or 'self' in Foucault's work. Through other sources, Robert's notes that the


"conceptual considerations surrounding the distinctions between critical thinking and reflection" (p.125) which can "broadly be understood as a multifaceted cognitive and affective capability that requires a variety of intellectual skills and emotional attributes."

A role for creativity is acknowledged in

"the analysis and clarification of issues and areas of concern; the gathering and appraisal of evidence, research and theory; the questioning and challenging of assumptions, values and beliefs, and the synthesis and application of information to produce alternative and innovative ways of thinking and behaving." (p.126).

Saturday, February 09, 2019

Book review: iv Critical Mental Health Nursing: observations from the inside

Following on from Part i, Part ii and Part iii.

I'll try and condense things in this review-post.

The book has a global reach and is Antipodean in chapter 4 with Darren Mill's ethnographic dialogue of a MH Crisis Team in New Zealand. The account, while fictional is based on authentic events and is still quite 'socially visceral'. This is achieved by interspersing the text with statistics on demographics, ethnicity, culture, suicide rates and government policy. Additionally the author provides reflective thoughts on the telephone dialogue FROM: the office; TO: standing at a front door (and wading in water).

Resort to the police and use of the Mental Health Act (MHA), made me reflect about westernised MH services and the export of this model to developing nations; while acknowledging that New Zealand is 'developed' of course. Despite this, as Mills shows, there are profound health care and education concerns for indigenous peoples in Oceania. As Universal Health Care and the SDGs become key drivers (added to general economic improvements, rising middle-classes...) it appears many developing (Commonwealth) nations prefer the institutional care that Westernised medicine is still trying to disassemble, change, or distil into the community (see p.779 in Persaud, et al. (2018)).

While we quite rightly (crucially) talk about the choices for patients - the public; we might ask what choices are there for services? In instances of challenging behaviour within an institution (hospital - residential, nursing home...) we seek to (alter the environment) quieten, distract, divert, de-escalate, comfort... Perhaps, the avenues, the choices that mh services have - is a measure of their person-centredness, integration, modernity? These choices then have a direct bearing on individual practitioners values (p.89 as quite nicely follows...).

https://www.pccs-books.co.uk/products/critical-mental-health-nursing-observations-from-the-inside
Critical Mental Health Nursing
Values are key in Felton and Stacey, The Doctor-Nurse Game in acute mental health care. Addressing values, commonalities and how they are defined, held, shared should better reflect the ideals and pragmatics that 'progressive mental health nursing (and policy) demands. This would obviously reduce the contention (violence, injustice, coercion...) and very need for this book. While gut bacteria have been implicated in mental illnesses and may number in the many millions, no amount of them will account for the contested state of mental health. Not until the issues in this book are more effectively reconciled and resolved then as Felton and Stacey state mh nursing work will remain a form of 'dirty work' (p.99). Felton and Stacey provide a practitioner focus on values-based practice. Value and values permeate the literature as I have noticed over several years. The distance that Felton and Stacey identify for academia from the 'dirty work' (p.103) is an experienced reality for community nurses. Many, including myself, are aware of  a wish to 'step back' as 'your' patient becomes an in-patient. Recognising the need to maintain a therapeutic relationship you don't want to be seen as an 'agent' of this particular change (not all thresholds are conceptual). I have negotiated this on many occasions and not always successfully which I wholly respect.

Chapter 6 Gary Sidley sets a critical stall - stance in 'Colluding with prejudice? MHN and the MH Act'. A brief history is provided; Sidley discusses the MHA as being legalised discrimination, Community Treatment Orders, Advance decisions and socio-political considerations in two dubious contructs: 'mental disorder' and the 'estimation of risk' (pp.111-113). He seeks alternatives to the MHA, questions the silence of CMHNs (p.115) and offers four explanations (pp.116-117). Another factor, and not an excuse, may be the loss of beds over the past 20 years and the distance between community services and their in-patient centers.

On page 117 and explanation four regards low self-esteem and high burnout among psychiatric nurses I wrote in the margin "DATA on teams. Meetings for MHA not about". Here in the NW England there used to be (late 1980s - 1990s) evening meetings for Community Mental Psychiatric Nurses. There is less local professional cohesion these days, if any? Admittedly, it takes leadership to drive such groups. While there is data for the MHA 2017-2018; individual practitioners and teams as a whole (often?) lack the information to manage individual caseloads in a statistical manner, or as a team (and adopt a default research stance).

Sidley is optimistic (p.119) citing a survey and report by the Mental Health Alliance (2017) and the conclusion that the MHA "is not fit for purpose". The optimism arises from political commentaries that suggest an impetus and opportunity that can bring change. Sidley asks the reader if mh nurses should become political activists. (In the late 1970s-1980s you wore a 'NUPE' or 'COHSE' badge, the RCN was not considered a 'Union' back then, and mental health hospitals were far more 'industrial relations focussed' than the Royal Infirmaries and General Hospitals.) Is there a place for conscientious objection in respect to the MHA, sending a powerful message and signal for an urgent need for reform (p.118)? Is there an irony in this (an inter - h2cm - domain), a twist on parity of esteem? On twitter I have noticed The Power, Threat, Meaning Framework provoking much debate (a future post?). This is another tool for change proposes Sidley. The chapters included here highlights again the importance of a book, and well referenced too; which I would encourage students, practitioners, managers and others to read.

Critical Values Based Practice Network

Persaud, A. et al. (2018) Geopolitical factors and mental health I. International Journal of Social Psychiatry, 64(8) 778–785. DOI: 10.1177/0020764018808548
https://journals.sagepub.com/doi/abs/10.1177/0020764018808548?journalCode=ispa&

Sunday, April 01, 2018

Paper: How social workers reflect in action and when and why they don’t [Mapped to h2cm]

individual
|
INTERPERSONAL : SCIENCES
humanistic ---------------------------- mechanistic
SOCIOLOGY : POLITICAL
|
group

The self - personhood

Reflection (as core concept)
has value and limitations

Non-reflection to protect the self

Unbearable anxiety

psychoanalysis - findings

defended nature of the self

thinking & non-thinking
'suspended self-preservation'
Self - Two perspectives - Service User

emotional intelligence
internal supervision
intuition - improvisation
Reflexive

Helicoptering - metacognition

Sexuality (form of bracketing-off of oneself)*
lived experience of the senses
RATIONALE

Theories of reflection

Frameworks for reflection (reflective practice)

physical / somatic effects of anxiety

ethnographic study

audio recordings



Reflective practice demands that
you learn from experience.
It requires you to be self-critical.
It expects you to analyse
what you think, feel, and do...

#When is it better NOT to reflect?

'Containment'

'splitting'

risks (being completely non-reflective)

experiences and the (mobile) body
TECHNICAL
*limits capacity of some aspects of relational work

 Social Work Practice

Home visits

Family home children and parents
'tacit knowing-in-action'
Reflection in Practise

Fieldwork - home, car

SW composed when service users in distress, absorb their sadness, shame, fears,
and at times their joy #

Face-to-Face interviews

Relationships: sexuality, gender

offloading informally - office

Social Work / Clinical Case Supervision

 offloading formally

Two Local Authorities

Management Supervision and Governance

Child protection

Power

Organisational risk management

Policies, Procedures

Lone working...

Influence in 'advocacy'
[comment on twitter - see below]
(as a Professional or 'Independent'?)


Harry Ferguson (2018): How social workers reflect in action and when and why they don’t: the possibilities and limits to reflective practice in social work, Social Work Education, DOI: 10.1080/02615479.2017.1413083

My source: Twitter
 

Saturday, February 24, 2018

Trauma: A definition c/o @fomsf_UWE




Resized image @fomsf_uwe
Trauma "a universal aspect of human experience in which individuals and groups have to undergo or bear certain burdens, troubles and serious wounds to the body and spirit". p.205.

INDIVIDUAL
|
INTERPERSONAL : SCIENCES         
humanistic -- UNIVERSAL HUMAN EXPERIENCE -- mechanistic
SOCIOLOGY : POLITICAL
|
GROUP

SPIRIT
burdens troubles

BODY
serious wounds

(ethnography, multicultural practice)

 (refugees, mental health providers)


Elzbieta M. Gozdziak (2004) Training Refugee Mental Health Providers: Ethnography as a Bridge to Multicultural Practice. Human Organization: Summer 2004, Vol. 63, No. 2, pp. 203-210.

Friday, June 28, 2013

Visual representation of nature - energy ASEH2014

I subscribe to quite a few mail lists including the H-ENVIRONMENT list at H-NET. The post below caught my attention being always intrigued by diagrams and how they are applied. Caleb Wellum's post - copied below with thanks - stood out, not so much for the panel and being there (San Francisco!) as the theme.

By Mdd at the English Wikipedia, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=38159397
Dear Colleagues,

I am organizing a panel about the visual representation of nature (and the politics of different representational forms) for ASEH 2014. My paper will examine H.T. Odum's energy diagrams in his popular 1970s works "Environment, Power, and Society" and "Energy: Basis for Man and Nature."

Michael Clemens will discuss nature documentaries at the National Film Board of Canada in the 1960s and 1970s and Duygu Kasdogan will be doing a visual ethnography of biofuels. We are looking for a 4th person to round out our panel. Your paper can be about any period, region, or form of visual representation.

Sincerely
Caleb Wellum
PhD Candidate
University of Toronto

Wednesday, December 01, 2010

Rhinos, evidence based medicine and 'out-reach'

It would be be marvellous to be able to introduce h2cm to the nursing, health and social care communities in Asia, including China of course.

Working in health we are surely aware of the need to base what we do on evidence. Although nurses are not necessarily independent as the patient advocate. Advocacy is still an important part of the nursing role and one requiring specific advice in some instances.

Earlier this month a Guardian article related the ever more precarious position of the South African rhino and how claims about the curative properties of rhino horn as a medicine fuels poaching. The UK is nowhere near South Africa or China so what gives? What gives is the Planet, the tiger too and the biosphere in general. Apparently rhino horn is just compacted keratin and has no medicinal properties.

Nurses tend to be a green, ecologically minded group and the best source of change comes from within. It is never easy to change the beliefs of others, especially when your culture venerates its elders. Belief also remains a powerful factor in health. Despite this do nurses not have a duty to challenge beliefs that are wrong, to educate their communities even while taking tradition into account?

What price true literacy: spiritual, 3Rs, ICT, health, environmental and cultural ...?

There must be a way for nurses to unite on this - 
across cultures, borders, traditions, animal welfare standards,
digital barricades, politics, beliefs ...

As nurses there is always the question of dignity and respect and being non-judgemental and sensitive to cultural attitudes and practices that differ from our own. A 'truth' here is that you do not have to travel far for your own values and opinions to be challenged.

As we make a difference individually with patients and carers ... collectively can we extend our reach to other communities too? While there's still time - and we try not to bite our nails.