Promoting research-user collaboration: an assessment of funding schemes: Fifth NCCR North-South Report on Effectiveness

Donors increasingly require that the research they fund be of benefit for society and the environment. To this end, researchers addressing complex and uncertain problems should work together with research users. This is not always easy: researchers are expected to collaborate with non-academic partners, but are not funded for the additional work. Collaborative research projects often cannot tap the full potential of user engagement. Therefore, specific institutional and organisational conditions are necessary that foresee or even foster research–user engagement; funding schemes are one possible solution. Right from the start, the NCCR North-South programme introduced Partnership Actions for Mitigating Syndromes of Global Change (PAMS). This evaluation assesses the types of collaboration supported by PAMS, as well as the value of PAMS as a funding scheme for collaboration. It compares PAMS with similar funding schemes of other universities, research programmes, or projects, and contains recommendations.

Barriers and facilitators to chemotherapy patients' engagement in medical error prevention

Medical errors are a serious threat to chemotherapy patients. Patients can make contributions to safety but little is known about the acceptability of error-preventing behaviors and its predictors.

Western Hindus and 'Global Hinduism' - Discourses on Conversion to 'Hindu-Religions', Acceptance of Converts and Social Engagement

The paper deals with the problem of (the often supposedly impossible) conversion to “Hinduism”. I start with an outline of what I call the ‘no conversion possible’ paradigm, and briefl y point to the lack of refl ection on acceptance of converts in most theories of religious conversion. Then, two examples are presented: Firstly, I consider conversion to ISKCON and the discourse on the Hare Krishna movement’s Hinduness. Secondly, I give a brief outline of the globalsanatana dharmamovement as inaugurated by Satguru Siva Subramuniyaswami, a converted American Hindu based in Hawai’i. In the conclusion, I refl ect on (civic) social capital and engagement in global networks as a means to gain acceptance as converts to Hinduism. I argue in line with Stepick, Rey and Mahler (2009) that the religious movements’ civic engagement (in these cases engagement in favour of the Indian diasporic communities and of Hindus in India) provides a means for the individual, non-Indian converts to acquire the social capital that is necessary for gaining acceptance as ‘Hindus’ in certain contexts.