Moral dilemmas involving anthropological and ethical dimensions in healthcare curriculum.

BACKGROUND: Currently a variety of novel scenarios have appeared within nursing practice such as confidentiality of a patient victim of abuse, justice in insolvent patients, poorly informed consent delivery, non-satisfactory medicine outputs, or the possibility to reject a recommended treatment. These scenarios presuppose skills that are not usually acquired during the degree. Thus, the implementation of teaching approaches that promote the acquisition of these skills in the nursing curriculum is increasingly relevant. OBJECTIVE: The article analyzes an academic model which integrates in the curriculum a series of specific theoretical concepts together with practical skills to acquire the basic ethic assessment competency. RESEARCH DESIGN: The project includes designing two subjects, General Anthropology and Ethics-Bioethics, with an applied approach in the nursing curriculum. The sequential structure of the curriculum in both subjects is constituted by three learning domains (theoretical, practical, and communicative) with different educational strategies. ETHICAL CONSIDERATIONS: No significant ethical considerations as this is a discussion paper. FINDINGS: The model was structured from the anthropology's concepts and decision-making process, applied to real situations. The structure of the three domains theoretical-practical-communicative is present in each session. DISCUSSION: It is observed that theoretical domain fosters the capacity for critical analysis and subsequent ability to judge diverse situations. The practical domain reflected two significant difficulties: students' resistance to internalizing moral problems and the tendency to superficial criticism. The communicative domain has frequently shown that the conflicting points are in the principles to be applied. CONCLUSION: We conclude that this design achieves its objectives and may provide future nursing professionals with ethical competences especially useful in healthcare practice. The three domains of the presented scheme are associated with the same process used in decision making at individual levels, where the exercise of clinical prudence acquires particular relevance.

Distinguishing Extinction and Natural Selection in the Anthropocene: Preventing the Panda Paradox through Practical Education Measures: We Must Rethink Evolution Teaching to Prevent Misuse of Natural Selection to Biologically Justify Today's Human Caused Mass Extinction Crisis.

In the midst of only the 6th mass extinction in the Earth's history, we must rethink how we teach evolution to prevent natural selection from being incorrectly used as a biological justification for inaction in the face of today's human-caused mass extinction crisis. Pundits, policy makers, and the general public regularly identify the extinction of endangered species as natural selection at work, rather than attributing modern-day extinction to the sudden catastrophic bad luck of human caused environmental change, a phenomenon distinct from natural selection. In this natural selection framing, the inability of species to survive in human altered environments is the normal progression of "survival of the fittest" and conservation measures designed to protect species is human interference with natural selection. Paradoxically, this erroneous framing of extinction as the normal course of natural selection ignores humanity's exceptional role in causing today's mass extinction crisis. Our examination of this issue in U.S. college students indicates that it arises from misunderstanding the role of extinction in the history of life, leading us to recommend a greater teaching emphasis on the distinction between extinction and natural selection, and on past mass extinction events. Also see the video abstract here https://youtu.be/29VRyirMdiw.

Market share and recent hiring trends in anthropology faculty positions.

Between 1985 and 2014, the number of US doctoral graduates in Anthropology increased from about 350 to 530 graduates per year. This rise in doctorates entering the work force along with an overall decrease in the numbers of tenure-track academic positions has resulted in highly competitive academic job market. We estimate that approximately79% of US anthropology doctorates do not obtain tenure-track positions at BA/BS, MA/MS, and PhD institutions in the US. Here, we examine where US anthropology faculty obtained their degrees and where they ultimately end up teaching as tenure-track faculty. Using data derived from the 2014-2015 AnthroGuide and anthropology departmental web pages, we identify and rank PhD programs in terms of numbers of graduates who have obtained tenure-track academic jobs; examine long-term and ongoing trends in the programs producing doctorates for the discipline as a whole, as well as for the subfields of archaeology, bioanthropology, and sociocultural anthropology; and discuss gender inequity in academic anthropology within the US.

Preparation needed for the social dimensions of epidemics in Africa: Experience from a training session in Conakry.

After the Ebola outbreak in West Africa (2013-2016), preparedness is on the agenda of health institutions. However, key questions remain about the scope of preparedness and activities related to the socio-cultural dimension of epidemics. A multidisciplinary short-course Infectious Diseases and Anthropology in West Africa (MIAA) was held at CERFIG, Conakry, in November 2017. Its evaluation provides some answers to key questions, such as who should be trained, and what its objectives, pedagogical contents, and methods should be.

Starting With Lucy: Focusing on Human Similarities Rather Than Differences to Address Health Care Disparities.

PROBLEM: Multicultural or cultural competence education to address health care disparities using the traditional categorical approach can lead to inadvertent adverse consequences. Nontraditional approaches that address these drawbacks while promoting humanistic care are needed. APPROACH: In September 2014, the Cleveland VA Medical Center's Center of Excellence in Primary Care Education Transforming Outpatient Care (CoEPCE-TOPC) collaborated with the Cleveland Museum of Natural History (CMNH) to develop the Original Identity program, which uses a biocultural anthropologic framework to help learners recognize and address unconscious bias and starts with a discussion of humans' shared origins. The program comprises a two-hour initial learning session at the CMNH (consisting of an educational tour in a museum exhibit, a didactic and discussion section, and patient case studies) and a one-hour wrap-up session at the Louis Stokes Cleveland VA Medical Center. OUTCOMES: The authors delivered the complete Original Identity program four times between March and November 2015, with 30 CoEPCE-TOPC learners participating. Learners' mean ratings (n = 29; response rate: 97%) for the three initial learning session questions were consistently high (4.2-4.6) using a five-point scale. Comments to an open-ended question and during the audio-recorded wrap-up sessions also addressed the program objectives and key elements (e.g., bias, assumptions, stereotyping). NEXT STEPS: The authors are completing additional qualitative analysis on the wrap-up session transcriptions to clarify factors that make the program successful, details of learners' experience, and any interprofessional differences in interpreting content. The authors believe this innovative addition to health care education warrants further research.

Signing on for dirty work: Taking stock of a public psychiatry project from the inside.

As applied anthropologists used to working at arm's length from public psychiatry, we step out of the daily grind to take stock of the challenges of taking on ethnography entrained-harnessed to the implementation of a new program. These include the loss of critical distance, the struggles to negotiate locally viable forms of authority and relevance, the necessity of sustaining a Janus-faced relation with principal players, the urgency of seeing time-sensitive information converted into corrective feedback, and the undeniable attraction of being part of "committed work" with game-changing potential. In so doing, we rework the terms of witnessing and revive an old alternative: that documentary dirty work be reclaimed as a variant of public anthropology, one that transforms the work of application from mere afterthought to integral part of the original inquiry.

Improved knowledge retention among clinical pharmacy students using an anthropology classroom assessment technique.

OBJECTIVE: To adapt a classroom assessment technique (CAT) from an anthropology course to a diabetes module in a clinical pharmacy skills laboratory and to determine student knowledge retention from baseline. DESIGN: Diabetes item stems, focused on module objectives, replaced anthropology terms. Answer choices, coded to Bloom's Taxonomy, were expanded to include higher-order thinking. Students completed the online 5-item probe 4 times: prelaboratory lecture, postlaboratory, and at 6 months and 12 months after laboratory. Statistical analyses utilized a single factor, repeated measures design using rank transformations of means with a Mann-Whitney-Wilcoxon test. ASSESSMENT: The CAT revealed a significant increase in knowledge from prelaboratory compared to all postlaboratory measurements (p<0.0001). Significant knowledge retention was maintained with basic terms, but declined with complex terms between 6 and 12 months. CONCLUSION: The anthropology assessment tool was effectively adapted using Bloom's Taxonomy as a guide and, when used repeatedly, demonstrated knowledge retention. Minimal time was devoted to application of the probe making it an easily adaptable CAT.

How conservative are evolutionary anthropologists?: a survey of political attitudes.

The application of evolutionary theory to human behavior has elicited a variety of critiques, some of which charge that this approach expresses or encourages conservative or reactionary political agendas. In a survey of graduate students in psychology, Tybur, Miller, and Gangestad (Human Nature, 18, 313-328, 2007) found that the political attitudes of those who use an evolutionary approach did not differ from those of other psychology grad students. Here, we present results from a directed online survey of a broad sample of graduate students in anthropology that assays political views. We found that evolutionary anthropology graduate students were very liberal in their political beliefs, overwhelmingly voted for a liberal U.S. presidential candidate in the 2008 election, and identified with liberal political parties; in this, they were almost indistinguishable from non-evolutionary anthropology students. Our results contradict the view that evolutionary anthropologists hold conservative or reactionary political views. We discuss some possible reasons for the persistence of this view in terms of the sociology of science.

Claiming space for an engaged anthropology: spatial inequality and social exclusion.

I use the concept of "engaged anthropology" to frame a discussion of how "spatializing culture" uncovers systems of exclusion that are hidden or naturalized and thus rendered invisible to other methodological approaches. "Claiming Space for an Engaged Anthropology" is doubly meant: to claim more intellectual and professional space for engagement and to propose that anthropology include the dimension of space as a theoretical construct. I draw on three fieldwork examples to illustrate the value of the approach: (1) a Spanish American plaza, reclaimed from a Eurocentric past, for indigenous groups and contemporary cultural interpretation; (2) Moore Street Market, an enclosed Latino food market in Brooklyn, New York, reclaimed for a translocal set of social relations rather than a gentrified redevelopment project; (3) gated communities in Texas and New York and cooperatives in New York, reclaiming public space and confronting race and class segregation created by neoliberal enclosure and securitization.

The Zimba, the Portuguese, and other cannibals in late sixteenth-century Southeast Africa.

This article argues that Portuguese accounts of cannibalism in sixteenth-century southeast Africa reflect important but mostly unrecognised elements of the region's political and cultural history. The article analyses descriptions of the Zimba cannibals in Ethiopia Oriental, written by the Portuguese priest Joo dos Santos. Dos Santos's evidence figures significantly in scholarship for this period, and while many historians include his colourful descriptions of cannibalism, none has taken them seriously, largely dismissing them as a product of European myth-making. In focusing on the question of cannibalism, the article asks not whether the Zimba ate human flesh, nor why they might have, but how dos Santos came to believe that they did. Early modern European cultural outlooks had a role in producing such accounts, but the argument here focuses on how claims of cannibalism reflected African, rather than European, perspectives. Such claims were a vernacular expression of beliefs about, and critiques of, political power in the threatening and unsettled political environment of the time. In transmitting descriptions of cannibalism from African informants, dos Santos acted as an unwitting vehicle for this vernacular critique, conveying its meaning quite imperfectly to his readers.

"To surrender himself, in perfectly liberal inquiry": Walter Pater, many-sidedness, and the conversion novel.

This essay uses Walter Pater's "Marius the Epicurean" (1885) to explore why certain Victorian liberals preferred to see religion as a matter of collective inheritance rather than personal belief. Recent commentators have portrayed the Protestant emphasis on individual conversion as one of the foundations of liberal individualism. Pater's liberalism, however, sees radical breakage with the past as a threat to the humanist ideal of many-sidedness and instead imagines the path of a rich individuality as running precisely through a surrender to the inscriptions of cultural heritage. Indeed, Pater virtually transforms the idea of self-culture into that of ethnographic culture, with the detached aesthete becoming a participant-observer who can both submit to the determinations of history and reflect on them through an anthropological lens.