scholarly journals Survey of Pharmacists Regarding the Use of Propofol Infusions in the PICUs in North America

2019 ◽  
Vol 24 (6) ◽  
pp. 473-478
Author(s):  
Kenneth J. Kurek ◽  
Aaron A. Harthan ◽  
Sandeep Tripathi
Keyword(s):  
North America ◽  
Continuous Infusion ◽  
Web Sites ◽  
The United States ◽  
Boxed Warning ◽  
Canadian Society ◽  
Maximum Duration ◽  
Initial Request ◽  
American Society ◽  
Residency Program Directors

OBJECTIVE The objective of this survey was to assess the current use of continuous infusion propofol in PICUs across the United States and Canada. METHODS A list of institutions with PICU beds/units was identified through the residency directories available on the American Society of Health-Systems Pharmacists (ASHP) and Canadian Society of Hospital Pharmacists (CHSP) Web sites. A REDCap questionnaire was sent to each identified institution's program director via email. An initial reminder email was sent out 2 weeks later and a second reminder email was sent 4 weeks after the initial request. The survey was closed at 6 weeks. RESULTS A total of 514 emails were sent to residency program directors, and 50 pharmacists responded to the survey. Of the pharmacists that did respond, 27 (54%) reported using propofol while 23 (46%) did not. Of those that did not, 43.5% reported the FDA boxed warning as the primary reason. Thirty-seven percent of respondents using propofol felt comfortable using a maximum infusion rate of 200 mcg/kg/min. Twenty-nine percent, 25%, and 33% of those who responded as using propofol felt comfortable using this agent for a maximum duration of 24, 48, and 72 hours, respectively. The majority of respondents using propofol did not have a case of propofol-related infusion syndrome. CONCLUSIONS Despite the FDA warning, propofol is used as a continuous infusion (with variable limitations) by a majority of pharmacists in North America. Self-reported incidence of propofol-related infusion syndrome (PRIS) remains low.

Calvinism in the United States

2016 ◽  
Author(s):  
Darryl Hart
Keyword(s):  
United States ◽  
North America ◽  
Catholic Church ◽  
Religious Practice ◽  
The United States ◽  
Roman Catholic Church ◽  
Religious Institutions ◽  
Protestant Churches ◽  
Anglo American ◽  
American Society

The history of Calvinism in the United States is part of a much larger development, the globalization of western Christianity. American Calvinism owes its existence to the transplanting of European churches and religious institutions to North America, a process that began in the 16th century, first with Spanish and French Roman Catholics, and accelerated a century later when Dutch, English, Scottish, and German colonists and immigrants of diverse Protestant backgrounds settled in the New World. The initial variety of Calvinists in North America was the result of the different circumstances under which Protestantism emerged in Europe as a rival to the Roman Catholic Church, to the diverse civil governments that supported established Protestant churches, and to the various business sponsors that included the Christian ministry as part of imperial or colonial designs. Once the British dominated the Eastern seaboard (roughly 1675), and after English colonists successfully fought for political independence (1783), Calvinism lost its variety. Beyond their separate denominations, English-speaking Protestants (whether English, Scottish, or Irish) created a plethora of interdenominational religious agencies for the purpose of establishing a Christian presence in an expanding American society. For these Calvinists, being Protestant went hand in hand with loyalty to the United States. Outside this pan-Protestant network of Anglo-American churches and religious institutions were ethnic-based Calvinist denominations caught between Old World ways of being Christian and American patterns of religious life. Over time, most Calvinist groups adapted to national norms, while some retained institutional autonomy for fear of compromising their faith. Since 1970, when the United States entered an era sometimes called post-Protestant, Calvinist churches and institutions have either declined or become stagnant. But in certain academic, literary, and popular culture settings, Calvinism has for some Americans, whether connected or not to Calvinist churches, continued to be a source for sober reflection on human existence and earnest belief and religious practice.

Southeast Asian Refugees in North America

2020 ◽  
Author(s):  
Carl L. Bankston
Keyword(s):  
United States ◽  
North America ◽  
Southeast Asia ◽  
Rapid Growth ◽  
Khmer Rouge ◽  
The United States ◽  
Southeast Asian ◽  
Theravada Buddhism ◽  
Southeast Asian Refugees ◽  
American Society

Vietnam, Laos, and Cambodia have historically been nations with large Buddhist populations. While Mahāyāna Buddhism predominates in Vietnam, most people in Cambodia and Laos have been dedicated to Theravāda Buddhism. In 1975, these three countries came under the domination of Communist governments, which had earlier been in conflict with factions militarily supported by the United States. This led to the beginnings of the massive movement of refugees from Southeast Asia to North America. An especially radical regime had taken power in Cambodia, and after war broke out between Cambodia and Vietnam the flow of refugees became a flood. All of the new governments of these countries were hostile to independent religious organizations and practices. The Khmer Rouge in power in Cambodia took its antagonism to religion to an extreme, attempting to violently eradicate traditional Buddhist practices and institutions. As refugees settled in ever-greater numbers in North America and other locations, they established Buddhist temples and other organizations in the new homelands. In consequence, Vietnamese, Cambodian, and Lao communities in the United States and Canada have also become sites for the rapid growth of North American Buddhism. Southeast Asian Buddhism has become a part of a pluralistic religious environment, adding new rites, celebrations, and cultural activities to American society. Buddhism has also played a central part in maintaining ethnic identity among refugee populations and their descendants, as well as in helping Buddhists adapt to life under changing circumstances.

Comprehension of Online Educational Material Regarding Orofacial Clefts

2019 ◽  
Vol 56 (9) ◽  
pp. 1206-1212
Author(s):  
Diana S. Jodeh ◽  
Aleshia J. Pringle ◽  
S. Alex Rottgers
Keyword(s):  
Web Sites ◽  
Web Site ◽  
Cleft Lip ◽  
Cleft Lip And Palate ◽  
The United States ◽  
Educational Material ◽  
Reading Level ◽  
Significant Difference ◽  
The Mean ◽  
American Society

Background:Cleft lip and palate are among the common birth defects in the United States. Management is complex and may be difficult for parents and patients to understand. The goal of this study was to evaluate the readability of online educational material provided by the American Society of Plastic Surgeons (ASPS) and the American Cleft Palate-Craniofacial Association (ACPA) websites regarding cleft lip and palate and to assess parents’ comprehension.Methods:Parents of children younger than 10 years of age presenting to the plastic and reconstructive surgery clinic at Johns Hopkins All Children’s Hospital for conditions other than cleft lip and palate were recruited for participation. Parents were given the literature published on the ASPS and ACPA web sites to review and were asked to complete a 5-question test specifically targeted to the content of the passage they reviewed. We tested the readability of the 2 online passages using Readability Studio software (Oleander Software Solutions Ltd).Results:Sixty parents completed the study. Across all groups, the mean score was 4.35 of a possible 5. The mean score was 4.4 for the ASPS web site and 4.29 for the ACPA web site. Fifty-three percent of participants answered all questions correctly. No significant difference in scores was noted between web sites ( P = .48).Conclusions:Despite containing content of varying reading-level difficulty, the literature posted on the ACPA and ASPS web sites concerning cleft lip and palate conveyed information equally well to the target parent demographic with high levels of comprehension.

scholarly journals Keeping the tradition alive: An analysis of contemporary Jain religious education for children in India and North America

2021 ◽  
Author(s):  
◽  
Shivani Bothra
Keyword(s):  
United States ◽  
North America ◽  
Religious Education ◽  
Cultural Practices ◽  
The United States ◽  
Religious Schools ◽  
Way Of Life ◽  
Minority Religions ◽  
Part Time ◽  
American Society

<p>How do Jains, adherents of one of the oldest minority religions in India, maintain their identity and protect their way of life when surrounded by non-Jain religions? Even more striking, how do Jains in the United States, where they constitute a minority within the Indian minority, maintain their traditions amidst a multi-cultural American society? Seeking upward mobility, Jains in post-independence India, have migrated locally, regionally, and internationally and these migrations have disrupted their social, religious, and cultural practices. My thesis looks at the ways in which Jains have addressed these disruptions. I analyse how they have restructured their traditional religious education, transforming it in a variety of ways, producing a range of contemporary Jain religious schools for children, both in India and the United States.  I argue that these new religious schools serve an important function in maintaining ancient Jain traditions, but have, at the same time, initiated significant structural as well as curricular changes that have transformed some of those traditions: widening the gap between Jain children and Jain mendicants, and reallocating authority within the Jain community by enabling laywomen to shape the curriculum and to teach in part-time religious schools, to name a few. The thesis pays attention to these changes, the reasons for the changes, and their consequences.  Using in-depth curriculum analysis and formal interviews, I examine contemporary Jain religious schools for children in the image-worshipping Digambar tradition and the non-image worshipping Shvetambar Terapanth tradition in India, and in mixed traditions in the United States. These Jain schools are growing exponentially in number and popularity within India and America, but have largely remained unexamined. This study aims to fill an important gap by closely analysing the rituals, leadership, and curricula of these new religious schools and their role in shaping modern Jain traditions.</p>

scholarly journals Keeping the tradition alive: An analysis of contemporary Jain religious education for children in India and North America

2021 ◽  
Author(s):  
◽  
Shivani Bothra
Keyword(s):  
United States ◽  
North America ◽  
Religious Education ◽  
Cultural Practices ◽  
The United States ◽  
Religious Schools ◽  
Way Of Life ◽  
Minority Religions ◽  
Part Time ◽  
American Society

<p>How do Jains, adherents of one of the oldest minority religions in India, maintain their identity and protect their way of life when surrounded by non-Jain religions? Even more striking, how do Jains in the United States, where they constitute a minority within the Indian minority, maintain their traditions amidst a multi-cultural American society? Seeking upward mobility, Jains in post-independence India, have migrated locally, regionally, and internationally and these migrations have disrupted their social, religious, and cultural practices. My thesis looks at the ways in which Jains have addressed these disruptions. I analyse how they have restructured their traditional religious education, transforming it in a variety of ways, producing a range of contemporary Jain religious schools for children, both in India and the United States.  I argue that these new religious schools serve an important function in maintaining ancient Jain traditions, but have, at the same time, initiated significant structural as well as curricular changes that have transformed some of those traditions: widening the gap between Jain children and Jain mendicants, and reallocating authority within the Jain community by enabling laywomen to shape the curriculum and to teach in part-time religious schools, to name a few. The thesis pays attention to these changes, the reasons for the changes, and their consequences.  Using in-depth curriculum analysis and formal interviews, I examine contemporary Jain religious schools for children in the image-worshipping Digambar tradition and the non-image worshipping Shvetambar Terapanth tradition in India, and in mixed traditions in the United States. These Jain schools are growing exponentially in number and popularity within India and America, but have largely remained unexamined. This study aims to fill an important gap by closely analysing the rituals, leadership, and curricula of these new religious schools and their role in shaping modern Jain traditions.</p>

Magic and Politics

2020 ◽  
Vol 23 (4) ◽  
pp. 5-14
Author(s):  
Sabina Magliocco
Keyword(s):  
United States ◽  
North America ◽  
Human Behavior ◽  
Presidential Election ◽  
The United States ◽  
Right Wing ◽  
Special Issue ◽  
Far Right ◽  
Cultural Expression ◽  
Spirit World

This essay introduces a special issue of Nova Religio on magic and politics in the United States in the aftermath of the 2016 presidential election. The articles in this issue address a gap in the literature examining intersections of religion, magic, and politics in contemporary North America. They approach political magic as an essentially religious phenomenon, in that it deals with the spirit world and attempts to motivate human behavior through the use of symbols. Covering a range of practices from the far right to the far left, the articles argue against prevailing scholarly treatments of the use of esoteric technologies as a predominantly right-wing phenomenon, showing how they have also been operationalized by the left in recent history. They showcase the creativity of magic as a form of human cultural expression, and demonstrate how magic coexists with rationality in contemporary western settings.

The 1970s

2011 ◽  
Author(s):  
Thomas Borstelmann
Keyword(s):  
Civil Rights ◽  
Free Market ◽  
The United States ◽  
Global Perspective ◽  
Retirement Plans ◽  
Free Agency ◽  
The World ◽  
The Disabled ◽  
Oil Crisis ◽  
American Society

This book looks at an iconic decade when the cultural left and economic right came to the fore in American society and the world at large. While many have seen the 1970s as simply a period of failures epitomized by Watergate, inflation, the oil crisis, global unrest, and disillusionment with military efforts in Vietnam, this book creates a new framework for understanding the period and its legacy. It demonstrates how the 1970s increased social inclusiveness and, at the same time, encouraged commitments to the free market and wariness of government. As a result, American culture and much of the rest of the world became more—and less—equal. This book explores how the 1970s forged the contours of contemporary America. Military, political, and economic crises undercut citizens' confidence in government. Free market enthusiasm led to lower taxes, a volunteer army, individual 401(k) retirement plans, free agency in sports, deregulated airlines, and expansions in gambling and pornography. At the same time, the movement for civil rights grew, promoting changes for women, gays, immigrants, and the disabled. And developments were not limited to the United States. Many countries gave up colonial and racial hierarchies to develop a new formal commitment to human rights, while economic deregulation spread to other parts of the world, from Chile and the United Kingdom to China. Placing a tempestuous political culture within a global perspective, this book shows that the decade wrought irrevocable transformations upon American society and the broader world that continue to resonate today.

Pentecostalism and African diaspora : a case study of the Redeemed Christian Church of God (RCCG), in North America

2020 ◽  
Vol 1 (2) ◽  
pp. 77-92
Author(s):  
Rotimi Williams Omotoye
Keyword(s):  
United States ◽  
North America ◽  
United States Of America ◽  
The United States ◽  
Church Of God ◽  
Sources Of Information ◽  
Christian Church ◽  
Secondary Sources ◽  
The Impact ◽  
The Church

Pentecostalism as a new wave of Christianity became more pronounced in 1970's and beyond in Nigeria. Since then scholars of Religion, History, Sociology and Political Science have shown keen interest in the study of the Churches known as Pentecostals because of the impact they have made on the society. The Redeemed Christian Church of God (RCCG) was established by Pastor Josiah Akindayomi in Lagos,Nigeria in 1952. After his demise, he was succeeded by Pastor Adeboye Adejare Enock. The problem of study of this research was an examination of the expansion of the Redeemed Christian Church of God to North America, Caribbean and Canada. The missionary activities of the church could be regarded as a reversed mission in the propagation of Christianity by Africans in the Diaspora. The methodology adopted was historical. The primary and secondary sources of information were also germane in the research. The findings of the research indicated that the Redeemed Christian Church of God was founded in North America by Immigrants from Nigeria. Pastor Adeboye Enock Adejare had much influence on the Church within and outside the country because of his charisma. The Church has become a place of refuge for many immigrants. They are also contributing to the economy of the United States of America. However, the members of the Church were faced with some challenges, such as security scrutiny by the security agencies. In conclusion, the RCCGNA was a denomination that had been accepted and embraced by Nigerians and African immigrants in the United States of America.

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