Towards defining and advancing ‘Made in Africa Evaluation’

Background: Most evaluation in Africa is rooted in dominant neoliberal Western approaches. Imported Western evaluation frames may lack multicultural validity and can lead to wrong conclusions and poor development outcomes. They may also reinforce subjugation and cultural hegemony through neo-imperialism and colonisation of the imaginations of those concerned. The Made in Africa Evaluation (MAE) concept has received attention in recent years as a way to address this challenge. As a relatively nascent construct, however, interested scholars and professionals continue to seek to define and operationalise MAE more effectively.Objective: The objective of this study is to provide a working definition of MAE.Methods: We used the Delphi technique to solicit informed views from expert evaluators working in Africa. We interviewed two additional experts to triangulate and test the validity of those findings. We also tested the Delphi derived definition of MAE through the analysis of six illustrative evaluation reports. Finally, we asked the same panel of experts to complete a survey aimed at clarifying next key steps to advance the construct.Results: The results of our efforts to elucidate a concise definition of MAE yielded the following definition: Evaluation that is conducted based on African Evaluation Association (AfrEA) standards, using localised methods or approaches with the aim of aligning all evaluations to the lifestyles and needs of affected African peoples whilst also promoting African values.Conclusion: We posit that this working definition, however tentative, has the potential to influence the practice, study, and teaching of evaluation in Africa.

Vitamin D Serum Levels in Subjects Tested for SARS-CoV-2: What Are the Differences among Acute, Healed, and Negative COVID-19 Patients? A Multicenter Real-Practice Study

Vitamin D might play a role in counteracting COVID-19, albeit strong evidence is still lacking in the literature. The present multicenter real-practice study aimed to evaluate the differences of 25(OH)D3 serum levels in adults tested for SARS-CoV-2 (acute COVID-19 patients, subjects healed from COVID-19, and non-infected ones) recruited over a 6-month period (March–September 2021). In a sample of 117 subjects, a statistically significant difference was found, with acute COVID-19 patients demonstrating the lowest levels of serum 25(OH)D3 (9.63 ± 8.70 ng/mL), significantly lower than values reported by no-COVID-19 patients (15.96 ± 5.99 ng/mL, p = 0.0091) and healed COVID-19 patients (11.52 ± 4.90 ng/mL, p > 0.05). Male gender across the three groups displayed unfluctuating 25(OH)D3 levels, hinting at an inability to ensure adequate levels of the active vitamin D3 form (1α,25(OH)2D3). As a secondary endpoint, we assessed the correlation between serum 25(OH)D3 levels and pro-inflammatory cytokine interleukin-6 (IL-6) in patients with extremely low serum 25(OH)D3 levels (<1 ng/mL) and in a subset supplemented with 1α,25(OH)2D3. Although patients with severe hypovitaminosis-D showed no significant increase in IL-6 levels, acute COVID-19 patients manifested high circulating IL-6 at admission (females = 127.64 ± 22.24 pg/mL, males = 139.28 ± 48.95 ng/mL) which dropped drastically after the administration of 1α,25(OH)2D3 (1.84 ± 0.77 pg/mL and 2.65 ± 0.92 ng/mL, respectively). Taken together, these findings suggest that an administration of 1α,25(OH)2D3 might be helpful for treating male patients with an acute COVID-19 infection. Further studies on rapid correction of vitamin D deficiency with fast acting metabolites are warranted in COVID-19 patients.

Improvisation - Dancing With Complexity Fear and Trembling

Movement improvisation is a transformational practice that offers embodied understanding of complex systems and relationships. Group improvisation helps develop a capacity to respond to complexity, the unforeseen and the unforeseeable with increased creativity and cooperation. These are the kinds of “creative, complex and collaborative competencies” (Montuori, 2014, p. 20) that are needed for systemic health today. When we practice improvisation together, not only does it promote mindful movement (Eddy, 2016), it also offers powerful ways to establish and affirm, in the flesh, an ontology of mind that embraces mind, body, heart, soul and world as one interconnected and unified whole. Wholeness, in this sense, is not only saine (French for healthy) but also provides access to information we need to navigate the challenges of co-existence in the twenty-first century in ways that support life, and honour our highest potential as intelligent, sentient, social, and creative beings. Mindful movement may, in fact, be one of the critical ‘technologies’ needed in these “liquid times” (Montuori, 2014, p.1). Movement improvisation is worthy of particular attention because it offers the opportunity to experientially practice, study and explore relationship, ecologies, and creative engagement.