Living with a pituitary tumour: A narrative analysis

This study aimed to synthesise the illness narratives of individuals living with a pituitary tumour. Eight adults with a pituitary tumour were recruited from an endocrinology service in the north-west of England. A narrative methodology was adopted which investigated elements of the individual narratives such as metaphor and structure but which also aimed to produce a joint account of experience in this particular illness context by extracting themes across the stories; these are presented as part of a chronological narrative. However, the resulting group story was also analysed in terms of different types of narrative plots. The group narrative started from the recognition of symptoms and then diagnosis though treatment to post-treatment and future plans. In terms of narrative plots, one notable element of the joint narrative was the flow between the culturally dominant restitution narrative, where participants focused on treatment and recovery and the chaos narrative when recovery did not seem possible. The findings contain many elements consistent with previous research; however, the use of a celebrity figure to communicate about the illness experience and a perception that objects or individuals should not be taken at face value emerged as more novel findings.     

Turkish Community Mediation

This study investigates the mediations of 67 mediators from western Turkey and 38 Kurd mediators from eastern Turkey. Utilizing a cultural effects model, we predicted and subsequently found that Kurd mediators—who are highly collectivistic and have a tribal‐based social structure—more frequently emphasize harmony, and they stress the cost of the conflict to society. In addition, the Kurds more often rally third parties for the mediations, having them present at the mediation, as well as relying on their advice and assistance. In addition to the ethnic differences, we predicted and found that imams (i.e., mosque leaders) more frequently utilized religious‐based tactics (e.g., walking under the Koran) than did their secular counterparts.     

Fantasy Play in 5- and 6-Year-Old Children

We studied the verbal pretend play of 5- and 6-year-old boys and girls to delineate age and sex differences during the later preoperational period. Sixteen children with average language ability were paired by age and sex and were videotaped for three 15-min intervals. Verbal interactions were transcribed, and the pretend play was classified as object fantasy, imaginative action plans/themes, or fantasy roles. Language ilsed for pretend play increased in proportion to all utterances with age. Older children referred to more invented objects than younger ones but primarily in the service of realistic action formats. Girls' conversations were scored as having significantly more verbal pretending than boys' and a higher proportion of it referred to play roles. There were both age and sex differences in the types of themes, toys used, and roles enacted, including more sex-typed behavior in older children. The continued increase in the proportion of pretend play to all verbal interaction with age and the characteristics of play behavior is consistent with developmental theory.     

Phronesis, Poetics, and Moral Creativity

At least since Aristotle, phronesis (practical wisdom) and poetics (making or creating) have been understood as essentially different activities, one moral the other (in itself) non-moral. Today, if anything, this distinction is sharpened by a Romantic association of poetics with inner subjective expression. Recent revivals of Aristotelian ethics sometimes allow for poetic dimensions of ethics, but these are still separated from practical wisdom per se. Through a fresh reading of phronesis in the French hermeneutical phenomenologist Paul Ricoeur, I argue that phronesis should be viewed as at least in part poetic at its very core. That is, phronesis deals with the fundamentally tragic human situation of moral incommensurability, and it responds to this by making or creating new moral meaning. Such a poetics of practical wisdom helps phronesis stand up to significant and important critiques made of it by a range of modernists and post-modernists, pointing a way forward for some important contemporary moral debates.     

ALDH2 status and conduct disorder mediate the relationship between ethnicity and alcohol dependence in Chinese, Korean, and White American college students

This study examined aldehyde dehydrogense (ALDH2) gene status, alcohol dehydrogense (ADH2) gene status, conduct disorder, and alcohol dependence in Chinese, Korean, and White American college students. Chinese had a lower rate of alcohol dependence (5%) than Koreans (13%) and Whites (17%). Koreans had a higher rate of conduct disorder (15%) than Whites (9%) and Chinese (6%). The relationship of ethnicity to alcohol dependence was mediated by ALDH2 status and conduct disorder, although Chinese ethnicity remained significant. ADH2 status was not related to alcohol dependence with ALDH2 included, and no interactions were significant. Results suggest that different rates of risk (e.g., conduct disorder) and protective (e.g., ALDH2 status) factors partially account for ethnic differences in rates of alcohol dependence.     

A genetic association with the development of alcohol and other substance use behavior in Asian Americans

Studies of Asian adults have found that alcohol use and alcohol dependence are related to variation in the aldehyde dehydrogenase (ALDH2) gene. To investigate the association of ALDH2 with the development of drug involvement, the authors analyzed retrospective information about the onset and regular use of alcohol and other substances as reported by 180 Asian American college students. Possession of an ALDH2*2 allele was not related to initiation of alcohol use or having ever been intoxicated, but individuals with ALDH2*2 alleles were less likely to be regular drinkers, were less likely to have engaged in a binge-drinking episode, reported a lower number of maximum drinks consumed in a 24-hr period, and were less likely to have used tobacco regularly than those without this genetic variant. These findings suggest that ALDH2 is associated with the development of not only alcohol-related behavior but other substance use behavior as well.     

Why Do Students Keep Writing Me Sermons? Teaching Biblical Studies Cross‐Culturally in New Zealand

Abstract. Students from different cultural backgrounds respond in a variety of ways to my teaching of biblical studies. Some sermonize or plagiarize quite unselfconsciously in their written assignments, while others consistently hand in work late or are silent members of the class. As I struggled with what these behaviors were saying about my teaching, I came to realize that limited ability in spoken and written English was not the only barrier. Deeper issues were at stake here about the nature of cross‐cultural communication, teaching, and learning. In this note I analyze the issues of faith, authority, and styles of teaching and learning which underlie the “clash of educational cultures” ( Ballard and Clanchy 1997 , viii) occurring in the cross‐cultural classroom. Then I suggest a number of strategies that I have developed to build bridges of understanding between the various educational cultures, to encourage deeper participation and to develop critical thinking.