Said and representations of the 'Other'

Arup Kumar Sen’s (EPW, March 13, 2004) tribute to Said’s Orientalism, stresses on the post-colonial nature of Said’s analysis. However, I would also like to add to this a question on the powerful interpretative legacy of Said’s philosophy in terms of race and representations of the ‘other’.

Talking to dogs. Who is listening, what gets said and why does it matter?

This paper is about dogs and stories. As a communication studies academic and owner of a certified therapy dog, I noticed that something interesting happens when people interact with my dog. In some (most) cases, the simple act of patting and talking with the dog triggers the desire to share stories from their own ‘pet history’ – starting with simple catalogue of the animals they have owned, next, moving on to accounts of the life events that have occurred with and because of these pets and finally, sharing how they felt as a result.

Standardized plant extract, method for preparing an extract from plants of the Sclerolobium Genus, cosmetic composition, pharmaceutical composition and use of said extract

Extracts of plants of the Sclerolobium genus are disclosed, as well as methods for preparing same and cosmetic and pharmaceutical formulations containing these extracts. These extracts can be obtained by polar and/or apolar extraction, each fraction containing different anti-oxidants, all of which are useful for topical treatment. Also disclosed is the use of this extract in cosmetic and/or pharmaceutical formulations for topical use.

Genotipagem dos isolados de Giardia duodenalis em famílias de pescadores da colônia de Porto Said, Botucatu, São Paulo

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)

El pensamiento literario de Edward W. Said y su fundamento intercultural

Programa de doctorado: Literatura y teoría de la literatura

Alexander Said [Rezension]

Fritz Aronstein

"I understood what she meant when she said '21st century medicine'": A qualitative analysis of patient responses for plans for colorectal cancer screening following a recommendation from their physician

Although physician recommendation has been significantly associated with colorectal cancer screening (CRCS), it still does not motivate all patients to get CRCS. Although improved physician recommendation for CRCS has been shown to increase patient CRCS screening, questions remain about what elements of that discussion may lead to screening. The objective of this study is to describe patients' perceptions and interpretations about their physician's recommendation for CRCS during their annual wellness exam. A subset of patients (n=51) participating in a supplement study of a behavioral intervention trial designed to increase CRCS completed a follow-up, open-ended interview two to four weeks after their annual wellness visit. Using qualitative methods, transcripts of these interviews were analyzed. Findings suggest that most patients would follow their physician's recommendation for CRCS despite not engaging in much discussion. Patients may refrain from CRCS discussion because of a commitment to CRCS, awareness of screening guidelines, and trust in physician's honesty and beneficence. Yet many patients left their wellness exams with questions, refraining because of future plans to consult with their physicians, perceived time constraints or a lack of a patient-physician relationship. If patients are leaving their wellness exams with unanswered questions, interventions should prepare physicians for patient reticence, teaching physicians how to assure patients that CRCS is a primary care activity where all questions and concerns, including cost and scheduling, may be resolved.^

La política del universalismo de Edward Said

Este análisis de Cultura e imperialismo de Edward Said se concentra en sus en principio contradictorias actitudes frente a la tradición de la estética como fuente de modos de concebir las prácticas artísticas y literarias aún hoy operantes y en sus concepciones de la figura del intelectual crítico y de su labor. Las caracterizaciones, juicios y evaluaciones de Said a propósito de diversos intelectuales poscoloniales más o menos contemporáneos permiten dar cuenta críticamente de su análisis de la posibilidad de 'restaurar' el universalismo constitutivamente emancipatorio de las prácticas culturales y de la labor del intelectual (o, al menos, de sus aspectos rescatables tras un análisis profundo de los compromisos entre cultura europea e imperialismo desde principios del siglo XIX hasta fines del XX). Para esto, se presta atención a sus conclusiones respecto de las variantes específicamente académicas de la 'política de identidades', al menos tal como se dieron en el marco de las universidades de la órbita angloparlante. En última instancia, todo se dirige al planteo de la cuestión de si el privilegio, por parte de Said, de los aspectos heterogeneizantes y dislocadores de la crítica de la cultura es positivamente compatible con su pretensión de 're-universalización' y 'secularización' radical de la labor del intelectual, y con la constitución posible de instancias de agenciamiento transformador más allá del plano de las diversas políticas nacionales o nacionalistas.

La política del universalismo de Edward Said

Este análisis de Cultura e imperialismo de Edward Said se concentra en sus en principio contradictorias actitudes frente a la tradición de la estética como fuente de modos de concebir las prácticas artísticas y literarias aún hoy operantes y en sus concepciones de la figura del intelectual crítico y de su labor. Las caracterizaciones, juicios y evaluaciones de Said a propósito de diversos intelectuales poscoloniales más o menos contemporáneos permiten dar cuenta críticamente de su análisis de la posibilidad de 'restaurar' el universalismo constitutivamente emancipatorio de las prácticas culturales y de la labor del intelectual (o, al menos, de sus aspectos rescatables tras un análisis profundo de los compromisos entre cultura europea e imperialismo desde principios del siglo XIX hasta fines del XX). Para esto, se presta atención a sus conclusiones respecto de las variantes específicamente académicas de la 'política de identidades', al menos tal como se dieron en el marco de las universidades de la órbita angloparlante. En última instancia, todo se dirige al planteo de la cuestión de si el privilegio, por parte de Said, de los aspectos heterogeneizantes y dislocadores de la crítica de la cultura es positivamente compatible con su pretensión de 're-universalización' y 'secularización' radical de la labor del intelectual, y con la constitución posible de instancias de agenciamiento transformador más allá del plano de las diversas políticas nacionales o nacionalistas.