The Journey Back to Oneself: Reimagining Medical Education

Afflicted ◽  
2018 ◽  
Author(s):  
Nicole M. Piemonte
Keyword(s):  
Lived Experience ◽  
Lived Experiences ◽  
The Body ◽  
Human Beings ◽  
Face To Face ◽  
The World ◽  
Scientific Facts ◽  
Experience Of Illness ◽  
Curricular Interventions ◽  
Pedagogical Approaches

Chapter five includes a discussion of specific curricular interventions that can work toward getting students to think critically and to reflect deeply and broadly on what it means to be human. It highlights pedagogical approaches that allow students to see that the “real” scientific facts of biological disease cannot be separated from the existential reality of illness and that human beings always already dwell within their lived experiences, even before science and medicine inscribe their particular, abstract truths onto the body. Through exposure to patients’ stories—whether through narratives or face-to-face encounters—reflective writing, dialogue, and quality mentorship, students might come to appreciate the lived experience of illness, to expand their moral imaginations, and to develop a more capacious sense of care that is grounded within a recognition of our shared humanness and potential for suffering. This kind of pedagogy does not result in a “professionalism” that can be measured, quantified, and assessed, but rather a way of being in the world—a posture of openness toward others, an ability to face uncertainty, and the capacity to extend care to all patients even when “nothing else can be done.”

An ayurvedic tablet formulation for ulcer protection

2020 ◽  
Vol 10 (4) ◽  
pp. 35-38
Author(s):  
Shiva Kumar K ◽  
Purushothaman M ◽  
Soujanya H ◽  
Jagadeeshwari S
Keyword(s):  
Pharmacological Activity ◽  
The Body ◽  
Gastric Ulcers ◽  
Antiulcer Activity ◽  
Herbal Drugs ◽  
Human Beings ◽  
Synthetic Drugs ◽  
Scientific Investigations ◽  
System A ◽  
The World

Gastric ulcers or the peptic ulcer is the primary disease that affects the gastrointestinal system. A large extent of the population in the world are suffering from the disease, and the age group of people those who suffer from ulcers are 20-55years. Herbs are known to the human beings that are useful in the treatment of diseases, and there are a lot of scientific investigations that prove the pharmacological activity of herbal drugs. Practitioners have been using the herbal material to treat the ulcers successfully, and the same had been reported scientifically. Numerous publications have been made that proves the antiulcer activity of the plants around the world. The tablets were investigated for the antiulcer activity in two doses 200 and 400mg/kg in albino Wistar rats in the artificial ulcer those are induced by the ethanol. The prepared tablets showed a better activity compared to the standard synthetic drug and the marketed ayurvedic formulation. The tablets showed a dose-dependent activity in ulcer prevention and treatment. Many synthetic drugs are available for the ulcer treatment, and the drugs pose the other problems in the body by showing the side effects and some other reactions. This limits the use of synthetic drugs to treat ulcers effectively. Herbs are known to the human beings that are useful in the treatment of diseases, and there are a lot of scientific investigations that prove the pharmacological activity of herbal drugs.

Literature and the Arts as a Basis for Curriculum in the Work of Maxine Greene

2021 ◽  
Author(s):  
Janet L. Miller
Keyword(s):  
Literary Criticism ◽  
Lived Experience ◽  
Performing Arts ◽  
Lived Experiences ◽  
Teacher Educators ◽  
Matter Content ◽  
The Arts ◽  
The World ◽  
Imaginative Literature ◽  
Maxine Greene

Maxine Greene, internationally renowned educator, never regarded her work as situated within the field of curriculum studies per se. Rather, she consistently spoke of herself as an existential phenomenological philosopher of education working across multidisciplinary perspectives. Simultaneously, however, Greene persistently and passionately argued for all conceptions and enactments of curriculum as necessarily engaging with literature and the arts. She regarded these as vital in addressing the complexities of “curriculum” conceptualized as lived experience. Specifically, Greene regarded the arts and imaginative literature as able to enliven curriculum as lived experience, as aspects of persons’ expansive and inclusive learnings. Such learnings, for Greene, included the taking of necessary actions toward the creating of just and humane living and learning contexts for all. In particular, Greene supported her contentions via her theorizing of “social imagination” and its accompanying requisite, “wide-awakeness.” Specifically, Greene refused curriculum conceived as totally “external” to persons who daily attempt to make sense of their life worlds. In rejecting any notion of curriculum as predetermined, decontextualized subject-matter content that could be simply and easily delivered by teachers and ingested by students, she consistently threaded examples from imaginative literature as well as from all manner of the visual and performing arts throughout her voluminous scholarship. She did so in support of her pleas for versions of curriculum that involve conscious acts of choosing to work in order not only to grasp “what is,” but also to envision persons, situations, and contexts as if they could be otherwise. Greene thus unfailingly contended that literature and the arts offer multiplicities of perspectives and contexts that could invite and even move individuals to engage in these active interpretations and constructions of meanings. Greene firmly believed that these interpretations and constructions not only involve persons’ lived experiences, but also can serve to prompt questions and the taking of actions to rectify contexts, circumstances, and conditions of those whose lived lives are constrained, muted, debased, or refused. In support of such contentions, Greene pointed out that persons’ necessarily dynamic engagements with interpreting works of art involved constant questionings. Such interrogations, she argued, could enable breaking with habitual assumptions and biases that dull willingness to imagine differently, to look at the world and its deleterious circumstances as able to be enacted otherwise. Greene’s ultimate rationale for such commitments hinged on her conviction that literature and the arts can serve to not only represent what “is” but also what “might be.” As such, then, literature and the arts as lived experiences of curriculum, writ large, too can impel desires to take action to repair myriad insufficiencies and injustices that saturate too many persons’ daily lives. To augment those chosen positionings, Greene drew extensively from both her personal and academic background and interests in philosophy, history, the arts, literature, and literary criticism. Indeed, Greene’s overarching challenge to educators, throughout her prolonged and eminent career, was to think of curriculum as requiring that persons “do philosophy,” to think philosophically about what they are doing. Greene’s challenges to “do philosophy” in ways that acknowledge contingencies, complexities, and differences—especially as these multiplicities are proliferated via sustained participation with myriad versions of literature and the arts—have influenced generations of educators, students, teaching artists, curriculum theorists, teacher educators, and artists around the world.

scholarly journals How sociophenomenology of the body problematises the ‘problem-oriented approach’ to growth hormone treatment

2018 ◽  
Vol 46 (1) ◽  
pp. 2-11
Author(s):  
Maria Cristina Murano ◽  
Jenny Slatman ◽  
Kristin Zeiler
Keyword(s):  
Growth Hormone ◽  
Short Stature ◽  
Lived Experience ◽  
Lived Experiences ◽  
Growth Hormone Treatment ◽  
Hormone Treatment ◽  
The Body ◽  
Psychological Assessments ◽  
Objective Space ◽  
Oriented Approach

This article examines how people who are shorter than average make sense of their lived experience of embodiment. It offers a sociophenomenological analysis of 10 semistructured interviews conducted in the Netherlands, focusing on if, how, and why height matters to them. It draws theoretically on phenomenological discussions of lived and objective space, intercorporeality and norms about bodies. The analysis shows that height as a lived phenomenon (1) is active engagement in space, (2) coshapes habituated ways of behaving and (3) is shaped by gendered norms and beliefs about height. Based on this analysis, the article challenges what we label as the ‘problem-oriented approach’ to discussions about growth hormone treatment for children with idiopathic short stature. In this approach, possible psychosocial disadvantages or problems of short stature and quantifiable height become central to the ethical evaluation of growth hormone treatment at the expense of first-hand lived experiences of short stature and height as a lived phenomenon. Based on our sociophenomenological analysis, this paper argues that the rationale for giving growth hormone treatment should combine medical and psychological assessments with investigations of lived experiences of the child. Such an approach would allow considerations not only of possible risks or disadvantages of short stature but also of the actual ways in which the child makes sense of her or his height.

scholarly journals The Outsourcing of Online Dating: Investigating the Lived Experiences of Online Dating Assistants Working in the Contemporary Gig Economy

2020 ◽  
Vol 6 (3) ◽  
pp. 205630512095729
Author(s):  
Annisa M. P. Rochadiat ◽  
Stephanie Tom Tong ◽  
Jeffrey T. Hancock ◽  
Chloe Rose Stuart-Ulin
Keyword(s):  
Lived Experience ◽  
Lived Experiences ◽  
Virtual Organization ◽  
Online Dating ◽  
Food Delivery ◽  
Remote Work ◽  
Cottage Industry ◽  
Face To Face ◽  
Remote Employees ◽  
Gig Economy

A small cottage industry emerging within the larger gig economy is online dating assistant (ODA) companies that allow paying clients to outsource the labor associated with online dating, including profile development, date selection and matching, and even interaction (i.e., ODAs assume their clients’ identities to exchange messages with other [unsuspecting] daters to secure face-to-face dates). The newness of this industry presents an opportunity to investigate the lived experience of remote employees working in an up-and-coming virtual organization. Through interviews with six ODAs, we explored motivations, day-to-day workflow, and development of work identities. Analysis uncovered unique challenges ODAs faced when performing the “human-based” tasks of online dating, which differed starkly from other popular services being bought and sold in the gig economy (e.g., rideshare, food delivery). Findings also show how ODAs engage in pragmatic and critical sensemaking as they navigate the specific challenges associated with ODA labor, and those created by remote work and gig labor, more generally.

scholarly journals An Existential Anthropological Study of Selfhood, Uncertainty and Resilience Among Youth of Tando Ghulam Ali, Sindh

2021 ◽  
Vol 55 (No 1) ◽  
pp. 95-113
Author(s):  
Ali Taqui Shah ◽  
Abdul Razaque Channa ◽  
Syed Faisal Hyder Shah
Keyword(s):  
Young People ◽  
Lived Experience ◽  
Lived Experiences ◽  
Life Story ◽  
Meaning Making ◽  
Human Beings ◽  
Terra Incognita ◽  
Anthropological Study ◽  
The Difference ◽  
Life Story Interviews

This study combines three orientations, namely existential thought about the meaning of ‘being’ and ‘existence,’ phenomenological insights into ‘lived experience,’ and anthropological endeavor at what it means to be human. It attempts to focus on the human conditions by directly engaging with human beings. Specifically guiding itself with the questions such as how young people engage in the meaning-making of their lived experiences in their life course’s ever-changing process. Taking its theoretical insights and inspiration from existential and phenomenological anthropology, by zooming in on lived experiences, the research was conducted using life story interviews to collect the narratives to gain understandings into the life-worlds as it is lived and made sense of by young people of Tando Ghulam Ali, a rural town of District Badin, Sindh. Based on the ethnographic data and observations, it is argued that the meaning-making of lived experiences was different among research participants with a strong presence of selfhood and self-consciousness temporally and affectively; the difference in orientation towards life is entangled with personal history as well. This research went beyond the horizons of culture and society to put existence, life, and being, which are silhouetted at meta-level, at the heart of anthropological focus. This research is an experimental research project in anthropology, which has attempted to step its foot into the human condition's terra incognita, which calls for anthropologists’ further exploration.

scholarly journals Modernitetens modsigelser. Konfigurationskonflikter og samfundstænkning i Grundtvigs »Om Mennesket i Verden«

1998 ◽  
Vol 49 (1) ◽  
pp. 142-156
Author(s):  
Henning Eichberg
Keyword(s):  
Civil Society ◽  
Social Relations ◽  
Social Life ◽  
The Body ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Time Space ◽  
The World ◽  
The One

Contradictions of Modernity. Conflicting Configurations and Societal Thinking in Grundtvig's »The Human Being in the World«A Worm - a God. About the Human Being in the World. Ove Korsgaard (ed.). With contributions of Niels Buur Hansen, Hans Hauge, Bosse Bergstedt, Uffe Jonas and Knud Bjarne Gjesing. Odense Universitetsforlag 1997.By Henning EichbergIn 1817, Grundtvig wrote »Om Mennesket i Verden« which can be regarded as a key to the understanding of his philosophy and psychology, but which is difficult to place in relation to his later folkelig, societal engagement. A recent reedition of this text together with some actual comments by Grundtvig researchers is an occasion to quest deeper about this relation.However, it is not enough to ask - as Grundtvig research has done for a long time - what Grundtvig wanted to say, but his text can be regarded as a document of how modem orientation in the world is characterized by conflicting linguistic and metaphorical patterns, which sometimes may tell another story than intended.On the one hand, Grundtvig's text speaks of a lot of dualistic contradictions such as life vs. death, light vs. darkness, truth vs. lie, God vs. devil, human fall vs. resurrection, body vs. spirit, nature vs. history and time vs. eternity. In contrast to the author's intention to produce clarity and lucidity - whether in the spirit of Christianity or of modem rationality - the binary constructions give rather a confusing picture of systematical disorder where polarity and polemics are mixed, antagonism and gradual order, dichotomy and exclusive either-or, paradoxes and dialectical contradictions. On the other hand,Grundtvig tries again and again to build up three-pole imaginations as for instance the threefold human relation to time, space and truth and the three ages of spiritual seeing, feeling and conceptualization resp. of mythology (childhood), theology (youth) and history (adult age). The main history, Grundtvig wants to tell in his text, is built up around the trialectic relation of the human being to the body, to the spirit and to itself, to the living soul.The most difficult to understand in this relation seems to be what Grundtvig calls the spirit, Aanden. Grundtvig describes it as Aandigt Samfund mellem Menneske og Sandhed, »the spiritual community between the human being and the truth«, and this may direct our attention towards samfund, meaning at the same time association, togetherness and society. Aanden is described by threefold effects - will, conscience and faith, all of them describing social relations between human beings resp. their psychological correlate. The same social undertone is true when Grundtvig characterizes three Aande-Livets Spor (»traces of spiritual life«): the word, the history and love. If »the spirit« represents what is larger or »higher« than the single human being and what cannot be touched by his or her hand, then this definition fits exactly to society or the sociality of the human being. Social life - whether understood as culture, social identity or folk (people) - is not only a quantitative sum of human individuals, but represents another quality of natural order. Thus it has its logic that Grundtvig places the human being in between the realms of minerals, plant and animal life on the one hand and the »higher« order on the other, which can be understood as the social existence.In this respect, the societal dimension is not at all absent in his philosophy of 1817. However, it is not enough to state the implicite presence of sociality as such in the earlier Grundtvigian thinking before his folkelig break-through. What was the sociality, more concretely, which Grundtvig experienced during the early modernity? In general, highly dichotomous concepts are dominating the modem discourse as capitalism vs. feudalism, materialism vs. idealism, modernity vs. premodemity, democracy vs. absolutism or revolution vs. restoration; Grundtvig was always difficult to place into these patterns. Again, it might be helpful to try a trialectical approach, transcending the dualism of state and market by civil society as a third field of social action. Indeed, it was civil society with its farmers' anarchist undertones which became the contents of Grundtvig's later folk engagement.

scholarly journals TO LEAVE OR TO LIVE: UNDERSTANDING THE LIVED EXPERIENCES OF THE OUT OF SCHOOL YOUTHS VICTIMS OF THE TYPHOON HAIJAN IN CAPUTATAN NORTE, MEDELLIN, CEBU

2018 ◽  
Vol 2 (3) ◽  
pp. 51-57
Author(s):  
Julius C. Danoa
Keyword(s):  
Lived Experience ◽  
Lived Experiences ◽  
Qualitative Methodology ◽  
Structured Interview ◽  
Human Beings ◽  
Direct Experience ◽  
Convenience Sample ◽  
Whole Process ◽  
Adaptation Response ◽  
Out Of School

The purpose of this research was to explore the lived experiences of the out of school youths (OSY) victims of the Typhoon Haijan in Caputatan Norte, Medellin, Cebu. A qualitative methodology using a phenomenology framework was employed, with semi-structured interview to facilitate the respondents reveal their lived experience. A convenience sample of five OSY’s who have direct experience of typhoon Haijan was needed to reach saturation. Data analysis was based on Colaizzi’s methodology. The whole process was based on the data, transcribed interviews, sorting, categorizations (cool analysis), categories as thematized (warm analysis) in a repertory grid or a dendogram that paved the way to discovering the value of the lived experiences of the out-of-school-youths victims of typhoon Haijan. The description of the lived experience revealed is the terrifying experience that emanate from the OSY internal and external environment of retreating, revealing, and regressing experience, the destructive experience that derives from the OSY’s understanding of detrimental, desuetude, and destitute observations, and the surviving experience that stems from exodus, endure, and empower experience. The themes, which emerged, suggest that the lived experience reflected a normal adaptation response of human beings siege with disasters.

“Like a Garment Eaten by Moths” (Job 13:28): Clothing, Nudity and Illness in the Book of Job

2020 ◽  
pp. 1-20
Author(s):  
Laura Quick
Keyword(s):  
Medical Anthropology ◽  
Hebrew Bible ◽  
The Body ◽  
Book Of Job ◽  
Functional Roles ◽  
Biblical Literature ◽  
The World ◽  
Experience Of Illness ◽  
Made In

The book of Job provides the most complex and detailed descriptions of illness in biblical literature. Less explored are the frequent references made in the text to dressing and undressing. These references demonstrate the various dimensions, contexts and functional roles of clothing in the world of the Hebrew Bible. But as well as references to actual textile items, the book of Job also refers to clothing in a much more symbolic sense. Drawing on sociological and anthropological approaches to dress and the body, I argue that dress and nudity are connected to and in fact a key part of Job’s experience of illness. By unpacking these ideas, we can better comprehend ancient Israelite conceptions of medical anthropology, as well as embodiment more generally.

scholarly journals Digesting Stigma: Exploring the Illness Experience of New Zealanders with Irritable Bowel Syndrome (‘It’s just shitty’)

2021 ◽  
Author(s):  
◽  
Bryony Cunningham-Pow
Keyword(s):  
Irritable Bowel Syndrome ◽  
New Zealand ◽  
Lived Experience ◽  
Lived Experiences ◽  
Ethnographic Study ◽  
The Body ◽  
Gastrointestinal Illness ◽  
Illness Experience ◽  
Social Expectations ◽  
Irritable Bowel

<p>This thesis is an anthropological exploration of Irritable Bowel Syndrome (IBS), and the first ethnographic study of people with IBS in New Zealand. It explores the illness experience of people with IBS and whether stigma plays a role within this experience. IBS is a gastrointestinal illness that affects 10-20% of New Zealand’s population. However, its aetiology is unknown, there is no cure, and the biomedical approach that informs its diagnosis and treatment is often incongruous with its lived experience. I posit that the illness experience of my participants and what is stigmatising for them must be understood not only in relation to its physical manifestations but also in relation to the biomedical and neoliberal influences that inform social expectations of the body and social participation. Further, participants experience their IBS simultaneously resisting and participating within these influences to make sense of and manage their illness in a way that aligns with their lived experiences.  All work within this thesis is my own except where otherwise stated.</p>

scholarly journals ROLE OF HEMANT RITU (EARLY WINTER) FOR MAINTEINANCE AND ENHANCEMENT OF BALA (STRENGTH)

2021 ◽  
Vol 9 (4) ◽  
pp. 829-832
Author(s):  
Shilpa Kachhawaha ◽  
Rajesh Kumar Sharma ◽  
Dinesh Chandra Sharma
Keyword(s):  
The Body ◽  
The Sun ◽  
Heating Effect ◽  
Human Beings ◽  
The Moon ◽  
Review Of Literature ◽  
The Earth ◽  
Body Strength ◽  
The World

Seasons (Ritus) are the inherent global earth clock and the rhythm of the world. As per Ayurveda year is divided into six seasons, in which three season Shishira, Vasanta and Greeshma are known as Aadanakala . Other three seasons Varsha, Sharad and Hemanta are said to be Visargakala. In Visarga kala, as the Sun is located in southwards position, its heat reduces or slows down due to the effect of time and its position with respect to the Earth, wind, cloud and rain. The power of the Moon is predominant. Rainwater decreases the heating effect of nature. All of these lead to the predominance of non- dryunctuous, amla (sour), lavana (salty), and madhura (sweet) rasa respectively and step by step rise of body strength in human beings during these three seasons. Out of all the Ritus, Hemanta Ritu is a unique Ritu in terms of having uttam bala. Falling in Dakshinayana, moon is very powerful than sun, Madhur rasa is predominant in this Ritu, so the strength (Bala) of person enhances during this period. This article focuses to disclose thorough review of literature of Hemant ritucharya and its implication towards maintenance and enhancement of Uttam Bala. In Ayurveda oja, veerya, prana, kapha etc terms are considered as synonyms of Bala. Besides prakruti(genetic), sara(physiological) and aahar(diet), kala (season) is one of the prime factors to govern the Bala of the person. Bala stands for the strength of the body in terms of physical, mental, immunological and resistance to the body, the word Bala is being used in different contexts to denote various aspects accordingly. Keywords: Visarga kala, Hemant ritu, Bala

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