'Becoming family with place' - Wooltorton et al. (2020)

The second R&E piece 'spoke' immediately of distance, peoples - their societies, culture, heritage and communities, plus place and connection to land, landscape, water, fauna, flora and sky.

individual

|
INTERPERSONAL : SCIENCES             

humanistic ------------------------------- mechanistic

SOCIOLOGY : POLITICAL   

|

group

Spirit Sense of Belonging	PLACE
PEOPLE family	Place and Planet  are lost here. Look at what 'country'  means and does here.

Wooltorton, Sandra, Collard, Len, Horwitz, Pierre, Poelina, Anne & Palmer, David. (2020). Sharing a place-based indigenous methodology and learnings. Environmental Education Research. 26. 1-18. 10.1080/13504622.2020.1773407. 
https://www.tandfonline.com/doi/full/10.1080/13504622.2020.1773407.

My source: Wooltorton et al. (2020) 'Becoming family with place'. Resurgence & Ecology,  Issue 322. 2020. pp.34-35.

See also:

Jones, P. (2008) Exploring Serres’ Atlas, Hodges’ Knowledge Domains and the Fusion of Informatics and Cultural Horizons, IN Kidd, T., Chen, I. (Eds.) Social Information Technology Connecting Society and Cultural Issues, Idea Group Publishing, Inc. Chap. 7, pp. 96-109.

Hayward, B.A. (2020), Mental health nursing in bushfire‐affected communities: An autoethnographic insight. Int J Mental Health Nurs. doi:10.1111/inm.12765 

Previously: 'Australia' : 'Indigenous' : 'South' : 'landscape'

'Elegy' by Gabriel Goliath - Venice Biennale

“Elegy is wound and medicine when mourning itself is under threat”

- Christina Sharpe & Rinaldo Walcott

Elegy is a life-work of mourning. It is a cry, a lament, a tender refrain of remembrance, repair and black feminist love.

For over a decade now, Gabrielle Goliath has staged performances of Elegy across South Africa and the world, invoking the absent presence of women and LGBTIQ+ people lost to fatal acts of racial-sexual violence. In each performance, a group of seven women singers enact a ritual of mourning, collectively sustaining a single, haunting tone for the course of an hour. As one singer falters, another steps up to pick up the note, and so it continues, a cyclic threading of shared breath and voice.

Each performance of Elegy is accompanied by a eulogistic text, scripted by a family member or friend of the individual commemorated: for Sinoxolo, Koketso, Noluvo, Lerato, Kerabo, and more… Other performances address historical cases of violence against women and otherwise-feminised bodies in colonial and slaveocratic contexts. For these, speculative texts by collaborating scholars reach across generations, geographies and archival erasures, recalling these ‘past’ losses and accounting for a present of anti-black, anti-femme violence.

Refusing spectacle and the objectification of bodies deemed rapeable and killable, Elegy asserts conditions of hope and avowal: affirming black, brown, indigenous, femme, queer and trans lives as loveable and grieveable. It is a work of regard, of specificity and care. For those immersed in its sonic vigil, it offers a space for shared grief and radical refusal - for the urgent, ongoing life-work of mourning.

. . .

Source: Gabriel Goliath - https://www.gabriellegoliath.com/

May 5 - July 31, elegyinvenice.com

individual

|

INTERPERSONAL : SCIENCES

humanistic ------------------------------- mechanistic

SOCIOLOGY : POLITICAL

|

group

reflection	temporal
Collective grief	violence

My source: Nadia Beard. A musical act of mourning, Venice Biennale, FTWeekend. 2/3 May 2026, p.5.

c/o HIFA "Help Shape Global Guidance for Rural & Remote Health"

Guidance on Evidence-Based Healthcare Strategies 
to Serve Rural & Remote Communities

Rural and remote communities are not peripheral — they are central to the fabric of our societies.

Through the Communities of Practice for Remote and Rural Health, in collaboration with Rural Wonca, The National Center for Rural Health Professions, Rural Coordination Centre of British Columbia, and Rural Doctors Network, we have developed a draft Guidance on Evidence-Based Healthcare Strategies to Serve Rural and Remote Communities.

Now, we are inviting the wider TUFH Network to help strengthen it.

This draft Guidance: 

• Brings a rural lens to global health systems 
• Focuses on access as the defining challenge in rural health 
• Addresses funding, workforce, infrastructure, culture, and equity 
• Recognizes socioeconomic overlays and preventable disease burdens 
• Highlights vulnerable groups, including Indigenous communities, women, the elderly, and people with Disabilities
• Draws on global case studies from Canada, Australia, South Africa, Thailand, Ethiopia, and beyond
• Proposes actionable, adaptable strategies grounded in evidence and expert consensus

Importantly, the paper intentionally shifts away from a deficit narrative toward one that recognizes rural strengths, resilience, and community-driven solutions.

We Need Your Input

We are seeking feedback that helps us ensure this Guidance is: 

• Globally relevant across diverse rural contexts 
• Practical and implementable 
• Inclusive of LMIC realities 
• Clear in its recommendations 
• Strengthened by lived experience and frontline practice

Through the consultation survey, we are specifically inviting your reflections on: 

• Clarity of definitions (e.g., rurality, generalist workforce, access)
• Gaps in evidence or missing priority issues 
• Feasibility of implementation strategies 
• Cultural responsiveness and community engagement 
• Additional case studies or models to include 
• Areas needing further research or clarification

Your expertise — whether as a policymaker, academic, practitioner, community leader, or advocate — is essential.

We request your input in any of the following forms by April 30th.

Specific Feedback Forms (Deadline for Feedback is April 30th)

Access Draft Paper 📑<https://thenetworktufh.us9.list-manage.com/track/click?u=742357d7350b0bf9f9591c8ab&id=2d170bf5cf&e=95c553a647>

1. If you have any suggestions on specific content, additional references to cite existing or new information, or other updates, please fill out this form:

Guidance Document - Content Body – Fill out form 📝<https://thenetworktufh.us9.list-manage.com/track/click?u=742357d7350b0bf9f9591c8ab&id=ff3084197e&e=95c553a647>

2. If you have any specific information that can be used to include solutions and successes that could better reflect rural realities for each of the document sections, please fill out this form:

Guidance on evidence-based healthcare strategies to serve rural and remote communities. – Fill out form 📝<https://thenetworktufh.us9.list-manage.com/track/click?u=742357d7350b0bf9f9591c8ab&id=392220cca9&e=95c553a647>

3. If you have specific lessons from regions that can be included in the Guidance Document, please fill out this form:

Guidance Document - Lessons Learned from Different Regions – Fill out form 📝
<https://thenetworktufh.us9.list-manage.com/track/click?u=742357d7350b0bf9f9591c8ab&id=de2ab21951&e=95c553a647>

4. If you have specific evidence that can be used to describe the relative contribution of patient factors and access factors in rural disease, please fill out this form:

Evidence-based relative contribution of patient and access factors for rural disease – Fill out form 📝<https://thenetworktufh.us9.list-manage.com/track/click?u=742357d7350b0bf9f9591c8ab&id=3d8527953c&e=95c553a647> 

Communities of Practice

Why This Matters

Health disparities in rural and remote communities are rarely about incidence alone. They are about access, equity, and systems design.

This Guidance aims to support: 

• Policymakers designing rural-responsive systems 
• Health workforce planners 
• Universities and training institutions 
• Community health leaders 
• Global partners advancing Universal Health Coverage

Join us at TUFH 2026 in Manila, Philippines
https://tufh2026.com/

We look forward to welcoming you for TUFH 2026! 

If you need assistance with registration or have any other questions, please contact -
secretariat AT thenetworktufh.org

Join The Network: Towards Unity For Health (TUFH): https://thenetworktufh.org/

You are receiving this e-mail from the Office of the Secretariat from The Network: Towards Unity For Health

Our mailing address is: The Network: Toward Unity for Health (TUFH) 970 Sproul Road Bryn Mawr, PA 19010

My source:  David Cawthorpe via HIFA -
HIFA profile: David Cawthorpe is Adjunct Assistant Professor at the University of Calgary, Canada. His professional interests include: Human Development, Developmental Psychopathology, and Delivery of low bandwidth medical education curriculum. cawthord AT ucalgary.ca

The land speaks through Bears & Peoples: Together

Figure 2

ABSTRACT

Landscape genetic analyses of wildlife populations can exclude variation in a broad suite of potential spatiotemporal correlates, including consideration of how such variation might have similarly influenced people over time. Grizzly bear (Ursus arctos) populations in what is now known as coastal British Columbia, Canada, provide an opportunity to examine the possible effects of a complex set of landscape and human influences on genetic structure. In this collaboration among the Nuxalk, Haíɫzaqv, Kitasoo/Xai’xais, Gitga’at, and Wuikinuxv First Nations and conservation scientists, we characterized patterns of genetic differentiation in the grizzly bear, a species of high cultural value, by genotyping 22 microsatellite loci from noninvasively collected hair samples over a 23,500 km² area. We identified three well-differentiated groups. Resistance surfaces, which incorporated past and present human use, settlement, and landscape resistant features, could not explain this pattern of genetic variation. Notably, however, we detected spatial alignment between Indigenous language families and grizzly bear genetic groups. Grizzly bears sampled within an area represented by a given language family were significantly similar to those sampled within that language family (P = 0.001) and significantly divergent to those sampled outside the language family (P = 0.001). This spatial co-occurrence suggests that grizzly bear and human groups have been shaped by the landscape in similar ways, creating a convergence of grizzly bear genetic and human linguistic diversity. Additionally, grizzly bear management units designated by the provincial government currently divide an otherwise continuous group and exclude recently colonized island populations that are genetically continuous with adjacent mainland groups. This work provides not only insight into how ecological and geographic conditions can similarly shape the distribution of people and wildlife but also new genetic evidence to support renewed, locally led management of grizzly bears into the future.

INDIVIDUAL

|

    INTERPERSONAL    :     SCIENCES               

HUMANISTIC --------------------------------------  MECHANISTIC      

SOCIOLOGY  :   POLITICAL 

|

GROUP

'This work is dedicated to the late Nuaqawa (Evelyn Windsor), who taught us that people learned their language and way of life from the bears.'	Geographic distance Spatial overlap Grizzly bear (Ursus arctos) Population genetic structure Landscape genetics
Biocultural diversity Indigenous language families Human linguistic diversity Awareness - Respect	[What price the future? pj]

Henson, L. H., N. Balkenhol, R. Gustas, M. Adams, J. Walkus, W. G. Housty, A. V. Stronen, J. Moody, C. Service, D. Reece, B. M. vonHoldt, I. McKechnie, B. F. Koop, and C. T. Darimont. 2021. Convergent geographic patterns between grizzly bear population genetic structure and Indigenous language groups in coastal British Columbia, Canada. Ecology and Society 26(3):7.
https://doi.org/10.5751/ES-12443-260307

My source:
Roman Goergen. Grizzly spoken here! Resurgence & Ecologist, July/August2023: 339: pp.10-11.

See also: https://iaac-aeic.gc.ca/050/documents/p21799/85674E.pdf

Previously: 'landscape' : 'ecology'

Yuki Kihara: Darwin in Paradise Camp - The Whitworth, Manchester

3 October 2025 – 1 March 2026

'A visually stunning exhibition centring Indigenous, queer worlds by Japanese-Sāmoan artist Yuki Kihara.

The Whitworth is proud to present Yuki Kihara’s acclaimed installation Paradise Camp (2022), first presented at the Aotearoa New Zealand Pavilion in the 59th Venice Biennale in 2022, and a new video work, Darwin Drag (2025).

Kihara delves into art histories and archives to unpick the effects of colonialism on the peoples and ecologies of the Pacific. Her visually compelling projects centre and empower the Fa’afafine and Fa’atama in Sāmoa, traditional yet marginalised third gender communities to which the artist belongs. In this exhibition, Kihara focuses on two celebrated Western figures – French modernist artist Paul Gauguin and evolutionary biologist Charles Darwin (1809-1882) – who each shaped Western understandings of the Pacific.

Paradise Camp responds to famous paintings of Tahiti and its people by French modernist artist Paul Gauguin (1848-1903). Through archival research, Kihara links Gauguin’s paintings to colonial photographs taken in Sāmoa. Described by Kihara as an act of 'upcycling', she recreates Gauguin’s compositions in a series of 12 resplendent high definition photographs, shot on location in Upolu Island. Collaborating with Fa’afafine models and production crew, Kihara repurposes these cultural artefacts to speak to, and from, queer Indigenous worlds in a profound gesture of reclamation.'

My source:

Josh Lustig. Yuki Kihara, Gallery, FT Magazine, November 22, 2025, #1152. pp.12-13.

Book: ii 'Health and Health Care Inequities'

In the introduction to Health and Health Care Inequities - A Critical Political Economy Perspective, Borras concludes:

'This book aims to spark thoughutful conversation and collaboration by moving away from capitalism to improve society and health. Health is not just about nursing and medicine; it is integrally connected to economic, political, cultural, and institutional systems. Moreover, it encompasses philosophy and ethics. Capitalism's focus on individualism and competition harms people and the environment,making it all but impossible to achieve health equity. We must work together to envision and create a new world that ensures fairer and better health for all.' p.3.

This sets the tone for a short 163 page book, with a page of acknowledgements, (said) introduction pp.1-3, reference listing pp.136-153; 10 page index, and eight chapters:

Chapter 1: Social Determinants of Health Inequities
Chapter 2: Neoliberalism and Canada’s Housing Policies
Chapter 3: Neoliberalism and Canada’s Health Care System
Chapter 4: Political Power and Policy Advocacy
Chapter 5: The Role of Evidence and Ideas
Chapter 6: A Critical Political Economy Approach
Chapter 7: Searching for Socialism
Chapter 8: Mobilizing for Health Equity

Chapter 1 on 'Social Determinants' provides the first of many political points to underscore the effort with Hodges' model here. If income and poverty come second the preceding paragraphs on wages reveal the socialist stance stand of the author, and the acknowledged networks. Throughout the book the relational nature of determinants, inequality, inequity, protected characteristics, socio-economics and political struggle is raised. In the discussion on wages the importance of education is described in cross-cultural and gender-based terms. The book possibly turns on the sentence:

'To effectively address poverty, we need to unite those who are in poverty with individuals who have more economic stability but are still ulnerable within our capitalist system. These individuals are at risk of falling into poverty if they lose their jobs due to workplace closures or privatization. It is essential to acknowledge that certain groups experience higher poverty rates, but we should see them not as victims but as protagonists and capable workers facing unique but connected challenges.' p.7.

For the people who follow the news, the majority of 'us' are (even if only roughly) aware of the distribution of wealth across national and the global population: the injustice. The erosion and lack of union representation within many workforces, especially 'Big-tech'. The way utility enterprises have provided dividends for shareholders at the expense of ongoing investment in infrastructure, the quality of service provided to the public and even public safety. COVID (p.7), crystalised 'difference' for us all. I came to now substitute collective for 'group' in Hodges' model. Suddenly all those individuals, many working in health, were collectively vulnerable:

Individual

|

      INTERPERSONAL    :     SCIENCES               

HUMANISTIC  --------------------------------------  MECHANISTIC      

 SOCIOLOGY  :    POLITICAL 

|

Group

PSYCHOLOGICALLY EXISTENTIALLY BELIEFS	SCIENCE PHYSICALLY data, information, knowledge
SOCIALLY CULTURALLY SOCIAL MEDIA	wisdom, leadership, truth LAW - POLICY FREEDOM - CHOICE

Throughout the text, I like the concise coherence Borras demonstrates in the steps from wages, income and poverty to investigate the state of health inequities. Once again (from i) the context is Canada, but the lessons are for all - as globalisation should/must demand?  There is public health history too. As expected Canada's First Nation, Indigenous, and Nunavut populations are frequently referenced regards exclusion and disparity in health services access and provision. Under health inequities, after infant mortality and life expectancy there is a convention(?) adopted of several axes being identified. The first (p.9) is the class-health axis, then class-gender-health and others. No surprise I found the relational and organisational aspects of these 'constructs' very helpful. As I try to think of Hodges' model as a mathematical object I realise (through oft impromtu conversations^) that we don't have two 'axes' in Hodges' model. Still musing on this; and more to follow ...

Arnel M. Borras. (2025) Health and Health Care Inequities - A Critical Political Economy Perspective. Fernwood Publishing.

^A pure maths lecturer, Gower St Waterstones, London.

See also: Post i : Post iii : Post iv : Post v (to follow)

Health Policy Watch: WHO’s Big Push to Integrate Traditional Medicine into Global Healthcare Framework

This is quite a development for the lived experience of all individuals, global health and for Hodges' model. Not only for Hodges' model as a universal framework (template) and model for / of care, but the capacity of Hodges' model to conceptually and culturally encompass all data, information, knowledge and wisdom.

c/o HIFA list:

Full text: https://healthpolicy-watch.news/whos-big-push-to-integrate-traditional-medicine-into-global-healthcare-framework/

'The World Health Assembly delivered a landmark victory for traditional medicine and indigenous cultures Monday evening, approving a strategy that calls for increased investment in research and integrating ancient healing practices into modern healthcare systems worldwide.

'The approval marks a breakthrough moment for advocates of traditional medicine, with nations across Asia, Africa, the Middle East and Latin America celebrating the decision. Iran called it “a visionary yet realistic roadmap” to integrate thousands of years of medical like its own.

'But the strategy text shows WHO walking a careful tightrope, embracing practices that represent “accumulated wisdom and healing practices passed down through generations” while demanding they meet modern scientific evidence standards that could take decades to satisfy...'

Best wishes, Neil

HIFA profile: Neil Pakenham-Walsh is coordinator of HIFA (Healthcare Information For All), a global health community that brings all stakeholders together around the shared goal of universal access to reliable healthcare information.

See also: 'Oceania' : 'indigenous' : 'ancient' : 'map' : 'nature'

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:

Unstoppable: Kura Paul-Burke

'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'

'Person & Sense of Place: A River runs through it.....'

'Land Back' - Owens Valley, California

"The vast territory known as Owens Valley in California was home for centuries to Native Americans who lived along its rivers and creeks fed by snowmelt that cascaded down the eastern slopes of the Sierra Nevada. Then came the European settlers, and over time, the Native Americans tribes lost access to nearly all of that land. Eventually, the water was lost too: ...

Less familiar is what happened to the Owens Valley, and the people who lived there, after most of the water was sent south. Owens Lake is now a patchwork of saline pools covered in pink crystals and wetlands studded with gravel mounds designed to catch the dust. And today, the four recognized tribes in the area have less than 2,000 acres (800 hectares) of reservation land, estimated Teri Red owl, a local Native American leader. 

But things are changing, tribal members say. They have recently reclaimed corners of the valley, buoyed by the growing momentum across the United States to return land to Indigenous stewardship, also known as the "Land Back" movement." p.7.

Individual

|

      INTERPERSONAL    :     SCIENCES                   

HUMANISTIC  --------------------------------------  MECHANISTIC      

 SOCIOLOGY  :    POLITICAL 

|

Group

	LAND
culture indigenous peoples history	BACK justice

Cowan, J. Native Americans reclaim lost land in California, The New York Times International Edition, June 18, 2024. p.7.

CALL FOR PAPERS i - Lagoonscapes 4 | 2 | 2024

Special Issue's Title: Ecologies of Life and Death in the Anthropocene

Guest editors: Professor Peggy Karpouzou, National and Kapodistrian University of Athens, Greece & Dr. Nikoleta Zampaki, National and Kapodistrian University of Athens, Greece

Both life and death are natural states of humans and non-humans, coexisting and at the same time in an implicit ‘conflict’. The perception and mostly the experiences of death have varied through different local communities historically, often aiming to explain death through philosophical or religious interpretations of human and non-humans’ afterlife (e.g. Merchant 1979).

In the present condition of a precarious planetary time when environmental crises, wars, violence and pandemics are before us, entire ecosystems are annihilated or even destroyed. Human and more-than-human world’s vulnerabilities get amplified as death and loss become urgent environmental concerns, manifested in many cultural connotations, e.g. literary, artistic, philosophical etc., seeking to explore and explain death matter in nature as well as the consequences of death on species’ behavior and psychology. “It is about recognizing our shared vulnerabilities to human and non-human bodies, and embracing our complicity in the death of these other bodies- however painful that process may be” (Cunsolo 2017, 3-4).

Writers and artists have explored the representations of death matters beyond the human, the mourning for past, present and future ecological loss (Barnett 2022), while attempting to visualize and express ecological grief, mourning and melancholia, carve out memorial spaces and also imagine practices of the afterlife. For example, in literature, the poetic subgenre of elegy found as (anti-)pastoral elegy, eco-elegy or “ecological lament” (Morton 2009) is built on the poet’s acceptance of “death as natural […], in line with the season pattern and rebirth” (Twiddy 2012). Here death is not only synonymous with a biological end, but a rebirth, a state of a new being. However, the loss of nature itself, turning it into a ‘mirror’ of human loss, redefines the traditional elegy’s search for consolation (Sacks 1987).

Grounded in the theoretical framework of death studies, this special issue explores life and death eco-imaginaries and engagements, as they are interwoven through the study of the human and more-than-human world. It is there where an ontology of ecologies of life and death is being exposed and where the ethical territories of eco-grief and eco-mourning unfold. Therefore, the possibility of studying the ecology of life and death is questioned: How do we come up with death issues in nature? Is nature grievable? How do we mourn for it? How about the circular and linear way between life and death in nature’s spatiality and time? How about writers and artists’ perception of ecologies of life and death and how are they represented in texts and artworks? How do ecologies of life and death affect the way of writing or artistic outcome? How about the posthuman perspective on dead bodies and afterlife issues? What will it mean to live and die in the Anthropocene? (e.g., Scranton, 2016; Stiegler 2018).

While the ecologies of life and death give way to ‘decentralize’, even ‘deconstruct’ concepts like melancholy, grief and mourning, also ‘view’ the last ones as an approach of resilience and symbiosis between them, even a ‘spur’ to act. In this sense, there is a need to re-organize what is holding humanity back, such as the fear of humans' destructive power, and take action to achieve life’s preservation in order to build sustainable futures. We particularly welcome submissions that revolve around, but are not limited to, the following axes and concepts:

• ecologies of life and death in ecocriticism, ecopsychology, eco/bio-philosophies, bioethics, plant humanities, animal studies, etc.
• eco-anxiety, eco-grief, eco-mourning, solastalgia, toxic environments, extinction studies, political ecology of death
• ecologies of life and death in -cene, e.g., Anthropocene, Neganthropocene, Necrocene, Symbiocene etc.
• the genre of elegy (e.g., eco-elegy, “ecological lament”, (anti-)pastoral elegy etc.
• ecologies of life and death in continental philosophy
• ecologies of life and death in posthumanities (e.g., posthumanism, transhumanism, a-humanism, meta-humanism, anti-humanism, super-humanism etc.)
• ecologies of life and death in medical humanities (e.g., pandemics, epidemics, plagues, biotechnology etc.)
• ecologies of life and death in religious studies and anthropology
• postcolonial narrations of death
• “necropolitics” (Mbembe), “bare life” (Agamben), “slow death” (Berlant)
• ecologies of life and death in indigenous studies
• human and more-than-human world in queer death studies and gothic studies
• ecologies of life and death in disability studies
• ecologies of life and death in arts and aesthetics / ars moriendi
• ecologies of life and death in visual studies, media studies, film studies
• memorials, ways of remembering, rituals of eco-mourning
• images, tools and practices of the afterlife in literature, philosophy and arts (e.g., mummification, cryonics, end-of-life applications, 3D printing for facial reconstruction etc.)

Deadline for full articles’ submissions: Kindly submit a full article of no more than 50,000 characters (spaces and references included), an abstract of no more than 650 characters spaces included, and at least five keywords by 31 of July 2024 at the latest.

Should your article be accepted for inclusion in the upcoming December issue, you will receive an email containing instructions on how to upload your final version within 15 days from receipt. Such articles must be suitable for blind peer review.

Please make sure to obtain the necessary reproduction rights documentation if you need to include photos in your text.

Articles must be written in English. In case you have further queries, you are welcome to send an e-mail to the Editors’ e-mails: pkarpouzou@phil.uoa.gr and nikzamp@phil.uoa.gr.

urls: https://ecfpeerflow.unive.it/abstracts/form/journal/25/324

https://edizionicafoscari.unive.it/en/edizioni4/riviste/the-venice-journal-of-environmental-humanities/info#call

Best regards, 

on behalf of the Editors

Nikoleta

--

Dr. Nikoleta Zampaki

Postdoctoral Researcher

Faculty of Philology, National and Kapodistrian University of Athens, Greece

E-mail: nikzamp@phil.uoa.gr

Academia.edu: https://en-uoa-gr.academia.edu/NikoletaZampaki

Series co-Editor of "Posthumanities and Citizenship Futures" at Rowman & Littlefield: https://rowman.com/Action/Series/_/LEXPCF

Assistant and Managing Editor of “Brill Research Perspectives in Critical Theory”: https://brill.com/display/serial/RPCTS?contents=about

Learning Health Systems: Volume 8, Issue 1 - January 2024

Learning Health Systems is an Open Access journal.

Volume 8, Issue 1 (January 2024)

All articles shown below are freely available and downloadable.

COMMENTARY

Socio‐technical infrastructure for a learning health system

 

Charles P. Friedman, Edwin A. Lomotan, Joshua E. Richardson, Jennifer L. Ridgeway

LEARNING FROM DATA

Privacy‐preserving record linkage across disparate institutions and datasets to enable a learning health system: The national COVID cohort collaborative (N3C) experience

 

Umberto Tachinardi, Shaun J. Grannis, Sam G. Michael, Leonie Misquitta, Jayme Dahlin, Usman Sheikh, Abel Kho, Jasmin Phua, Sara S. Rogovin, Benjamin Amor, Maya Choudhury, Philip Sparks, Amin Mannaa, Saad Ljazouli, Joel Saltz, Fred Prior, Ahmen Baghal, Kenneth Gersing, Peter J. Embi

RESEARCH REPORTS

Analysis of FRAME data (A‐FRAME): An analytic approach to assess the impact of adaptations on health services interventions and evaluations

 

Heather Z. Mui, Cati G. Brown-Johnson, Erika A. Saliba-Gustafsson, Anna Sophia Lessios, Mae Verano, Rachel Siden, Laura M. Holdsworth

 

Automated generation of comparator patients in the electronic medical record

 

Joseph Rigdon, Brian Ostasiewski, Kamah Woelfel, Kimberly D. Wiseman, Tim Hetherington, Stephen Downs, Marc Kowalkowski

 

Stakeholder perspectives on data sharing from pragmatic clinical trials: Unanticipated challenges for meeting emerging requirements

 

Stephanie R. Morain, Juli Bollinger, Kevin Weinfurt, Jeremy Sugarman

 

Learning healthcare systems in cardiology: A qualitative interview study on ethical dilemmas of a learning healthcare system

 

Sara Laurijssen, Rieke van der Graaf, Ewoud Schuit, Melina den Haan, Wouter van Dijk, Rolf Groenwold, Saskia le Sessie, Diederick Grobbee, Martine de Vries

 

Frameworks, guidelines, and tools to develop a learning health system for Indigenous health: An environmental scan for Canada

 

Emma Rice, Angela Mashford-Pringle, Jinfan Qiang, Lynn Henderson, Tammy MacLean, Justin Rhoden, Abigail Simms, Sterling Stutz

 

Predictive modeling for infectious diarrheal disease in pediatric populations: A systematic review

 

Billy Ogwel, Vincent Mzazi, Bryan O. Nyawanda, Gabriel Otieno, Richard Omore

TECHNICAL REPORT

Learning health system benefits: Development and initial validation of a framework

 

Lisa C. Welch, Sarah K. Brewer, Titus Schleyer, Denise Daudelin, Rechelle Paranal, Joe D. Hunt, Ann M. Dozier, Anna Perry, Alyssa B. Cabrera, Cheryl L. Gatto

BRIEF REPORTS

Exploring nationwide policy interventions to control COVID‐19 from the perspective of the rapid learning health system approach

 

Ayat Ahmadi, Leila Doshmangir, Reza Majdzadeh

 

Developing LHS scholars’ competency around reducing burnout and moral injury

 

Sirin Yilmaz, Michele LeClaire, Abbie Begnaud, Warren McKinney, Kasey R. Boehmer, Cory Schaffhausen, Mark Linzer

 

Assessment of learning health system science competency in the equity and justice domain

 

Patricia D. Franklin, Denise Drane

EXPERIENCE REPORTS

Training the next generation of delivery science researchers: 10‐year experience of a post‐doctoral research fellowship program within an integrated care system

 

Richard W Grant, Julie A Schmittdiel, Vincent X Liu, Karen R Estacio, Yi-Fen Irene Chen, Tracy A Lieu

 

Implementing the learning health system paradigm within academic health centers

 

Douglas Easterling, Anna Perry, David Miller

 

Learning from an equitable, data‐informed response to COVID‐19: Translating knowledge into future action and preparation

 

Morgen Stanzler, Johanna Figueroa, Andrew F. Beck, Marianne E. McPherson, Steve Miff, Heidi Penix, Jessica Little, Bhargavi Sampath, Pierre Barker, David M. Hartley

 

Conceptualizing and redefining successful patient engagement in patient advisory councils in learning health networks

 

Madeleine Huwe, Becky Woolf, Jennie David, Michael Seid, Shehzad Saeed, Peter Margolis, ImproveCareNow Pediatric IBD Learning Health System 

COMMENTARIES

Toward a common standard for data and specimen provenance in life sciences

 

Rudolf Wittner, Petr Holub, Cecilia Mascia, Francesca Frexia, Heimo Müller, Markus Plass, Clare Allocca, Fay Betsou, Tony Burdett, Ibon Cancio, Adriane Chapman, Martin Chapman, Mélanie Courtot, Vasa Curcin, Johann Eder, Mark Elliot, Katrina Exter, Carole Goble, Martin Golebiewski, Bron Kisler, Andreas Kremer, Simone Leo, Sheng Lin-Gibson, Anna Marsano, Marco Mattavelli, Josh Moore, Hiroki Nakae, Isabelle Perseil, Ayat Salman, James Sluka, Stian Soiland-Reyes, Caterina Strambio-De-Castillia, Michael Sussman, Jason R. Swedlow, Kurt Zatloukal, Jörg Geiger

 

Can we identify the prevalence of perinatal mental health using routinely collected health data?: A review of publicly available perinatal mental health data sources in England

 

Sarah Masefield, Kathryn Willan, Zoe Darwin, Sarah Blower, Chandani Nekitsing, Josie Dickerson

 

My source: Email request by -

Kathleen Young
Editorial Assistant, Learning Health Systems journal
Victor Vaughan
1111 East Catherine Street
Ann Arbor, MI 48109

MYTH, RITUAL AND PRACTICE FOR THE AGE OF ECOLOGICAL CATASTROPHE

Fabrice Monteiro, a garbage spirit, from his series
The Prophecy (2017)

The European Forum for the Study of Religion and the Environment

- is pleased to announce its
seventh international conference

Friday May 17 to Sunday May 19, 2024

Universität Potsdam, Potsdam, Germany

MYTH, RITUAL AND PRACTICE
FOR THE AGE OF ECOLOGICAL CATASTROPHE

 

Click here for the Call for Papers and Conference Description:

https://www.religion-environment.com/conference/open-call-for-papers

Proposals will be accepted until 31 October, 2023

This conference will explore the many questions that arise from the apparent continuing philosophical-scientific indigestibility of mythology, ritual and practice. What does or would gaia-logical mythology, ritual or practice look like? Are they, could they be more pedagogically effective with non-experts than analysis and critique? Is the solution to ecological alienation the same as the age-old solutions to spiritual alienation? Is ecological alienation parallel to the emic/etic divide in ethnography? Is “practice” the way “in”? Is “belief”? Does gaiaism demand rituals and practices? Are contemporary scholarly analyses (Haraway, Latour, Stengers, Mary-Jane Rubenstein’s pantheologies, Sloterdijk, etc.) today’s form of ecological myth? Is myth, with its associations with the archaic (despite the work of Cassirer, Barthes and others), a fitting genre for today? (Many traditional myths are hardly gaian.) Must gaian myth, rituals or practices be atheological (i.e., is theology, as some argue, inherently not deep-ecological)? Does subtractive theology (à la Badiou) better lend itself to legitimate gaian mythology? Do ecotheologies written out of specific continuing pre-modern cultural-religious traditions that are not entirely or comfortably gaian satisfactorily bridge the spaces between emic and etic genres/approaches and satisfy calls for new gaia-ologies? Is there a meaningful difference between the myths of “major religions” and “indigenous” cultures? How do or might “old” and “new” cultural material relate to one another? Must scholars-scientists, environmentalists or artists use only material from “their own” heritages in producing gaia-ologies? Are there bases for and modes of considering or evaluating the skill or usefulness of gaia-ologies, gaian myths, rituals or practices? How have religious or spiritual environmentalists created gaian myths, rituals or practices? How might they? What artists, artistic works or modalities or works of popular culture stand as noteworthy examples?

Conference Chair: Jonathan Schorsch jschorsch AT uni-potsdam.de

We will be most grateful if you could circulate this through your networks.

Kind regards,
Jonathan Schorsch

-- 
Professur, Jüdische Religions- und Geistesgeschichte
Institut für Jüdische Theologie
Universität Potsdam
  jschorsch AT uni-potsdam.de
  +49 (0)331 977 1744

Founder and Director
Jewish Activism Summer School
  www.jassberlin.org

Founder and Director
The Green Sabbath Project
  www.greensabbathproject.net

My source:

Philos-L "The Liverpool List". Department of Philosophy, University of Liverpool https://www.liverpool.ac.uk/philosophy/philos-l/
https://www.facebook.com/PhilosL/
@PhilosL @LiverpoolPhilos

Image: c/o https://www.fabricemonteiro.com/

I am planning to submit an abstract, to develop further ideas encountered and contributed at SOPHERE.