Should female health providers be involved in medical male circumcision? Narratives of newly circumcised men in Malawi

Background The Malawi government has endorsed voluntary medical male circumcision (VMMC) as a biomedical strategy for HIV prevention after a decade of debating its effectiveness in the local setting. The “policy” recommends that male circumcision (MC) should be clinically based, as opposed to the alternative of traditional male circumcision (TMC). Limited finances, acceptability concerns, and the health system’s limited capacity to meet demand are among the challenges threatening the mass rollout of VMMC. In terms of acceptability, the gender of clinicians conducting the operations may particularly influence health facility-based circumcision. This study explored the acceptability, by male clients, of female clinicians taking part in the circumcision procedure. Methods Six focus group discussions (FGDs) were conducted, with a total of 47 newly circumcised men from non-circumcising ethnic groups in Malawi participating in this study. The men had been circumcised at three health facilities in Lilongwe District in 2010. Data were audio recorded and transcribed verbatim. Data were analysed using narrative analysis. Results Participants in the FGDs indicated that they were not comfortable with women clinicians being part of the circumcising team. While few mentioned that they were not entirely opposed to female health providers’ participation, arguing that their involvement was similar to male clinicians’ involvement in child delivery, most of them opposed to female involvement, arguing that MC was not an illness that necessitates the involvement of clinicians regardless of their gender. Most of the participants said that it was not negotiable for females to be involved, as they could wait until an all-male clinician team could be available. Thematically, the arguments against female clinicians’ involvement include sexual undertones and the influences of traditional male circumcision practices, among others. Conclusion Men preferred that VMMC should be conducted by male health providers only. Traditionally, male circumcision has been a male-only affair shrouded in secrecy and rituals. Although being medical, this study strongly suggested that it may be difficult for VMMC to immediately move to a public space where female health providers can participate, even for men coming from traditionally non-circumcising backgrounds.

Cyanogenic compounds from mesocarp and epicarp flours of passion fruit (passiflora edulis flavicarpa).

2016

Water risk contamination trends by yellow-passion fruit pesticides in a small catchment in the eastern Amazon.

2009

Bisexuality and family: narratives of silence, solace, and strength

This article examines the constellation of factors that come to bear in the family domain for bisexually desiring, behaving, or identifying individuals. Specifically, it interrogates the prevailing conditions that hinder or encourage disclosure of bisexuality and the consequences of such action. It argues that the family is uniquely situated at the interface of private and public domains of sociality, and, thus, negotiation of sexuality is herein constructed through the articulation of the "the family closet." Analysis draws on doctoral research that investigated the sociological nexus of sex, gender, and bisexuality in an Australian sample. Data collected via 47 in-depth interviews comprised a sex-/gender-diverse cohort including men and women, as well as transgender, cross-dressing, genderqueer, and intersex individuals. From this diversity of narratives the family environ emerged as a primary locus of personal and social challenge. Case studies taken from the data demonstrate how disclosure of bisexuality to family of origin was a selective process predicated by a range of sociocultural considerations such as religion, geographical location, and dominant discourses of gender and sexuality. These narratives foreground a spectrum of family responses spanning total estrangement, silence and/or denial, tentative acknowledgement, or complete acceptance and support. Whether encountered as sites of negative resistance or positive acceptance, respondents' stories illuminate the capacity to forge strategies of coping, resilience, and empowerment. A theoretical framework informed by the nomadic philosophy of Gilles Deleuze and Felix Guattari is deployed in order to explain these findings.

Neojihadism and Muslim–Christian relations in the Mindanao Resistance Movement: a study of Facebook digital narratives

Religion is surely not the most important factor in explaining the conflict in the Southern Philippines. Economic, political and criminal issues also contribute to explaining the violence in the country. Yet the religious narrative influences the narration of the conflict, impacting on its frame of understanding both within the country and from the perspective of global audiences. This study presents the results of field research on three Facebook pages in English (and therefore addressed to global audiences) related to resistance movements in Southern Philippines, notably BIFF and MNLF, which openly include neojihadist symbols and contents in their narratives. How do these narratives depict and affect Christian–Muslim relations within the local movement and the local society in Mindanao? And how does the local version of the global neojihadist narrative contribute to shaping Christian–Muslim relations in the global Muslim public sphere? This article shows the potential impact of the neojihadist ideology on the narration of the resistance movement, highlighting the consequences for the negotiation of Christian and Muslim identities.

Food and passion: technologies of self transformation in Jamie’s kitchen

Since the 1990s there has been a surge of televisual dramatisations of real-life cooking shows in industrialised countries (Versteegan 2010: 447). Through reality television cooking shows such as, MasterChef, Jamie 's Kitchen, Hell's Kitchen, viewers have encountered celebrity chefs, 'foodies', hospitality trainees, contestants, cooking competitions and customers. These shows have been understood as an indication of- and intervention into - contemporary consumption trends and as vehicles for social change. Many reality-based cooking shows have been regarded as educational, pedagogical sites that 'encourage populations to undertake surveillance of their own and others' bodies' and eating habits with messages like: 'You are what you eat!' or 'Organic is better' (Rich 2011: 3; see also Lewis 2007 and Chapter 4 in this book by Szkupinski-Quiroga, Sandlin and Redmon Wright).In this chapter we explore the reality television programme Jamie's Kitchen as a pedagogical site which seeks to transform young people's understandings about food, work and ultimately themselves. In 2002 the high-profile celebrity chef Jamie Oliver set out to transform a group of unemployed young Londoners into the enterprising, ideal workers of twenty-first century, :flexible capitalism.1 This process of transformation was represented in the enormously successful Channel 4 TV series Jamie's Kitchen.2 In Australia, we viewed the series, as it was screened on Channel 10 over five weeks during July and August 2003.

Nineteenth century narratives reveal historic catch rates for Australian snapper (Pagrus auratus)

Snapper (Pagrus auratus) is widely distributed throughout subtropical and temperate southern oceans and forms a significant recreational and commercial fishery in Queensland, Australia. Using data from government reports, media sources, popular publications and a government fisheries survey carried out in 1910, we compiled information on individual snapper fishing trips that took place prior to the commencement of fisherywide organized data collection, from 1871 to 1939. In addition to extracting all available quantitative data, we translated qualitative information into bounded estimates and used multiple imputation to handle missing values, forming 287 records for which catch rate (snapper fisher ^-1 h ^-1) could be derived. Uncertainty was handled through a parametric maximum likelihood framework (a transformed trivariate Gaussian), which facilitated statistical comparisons between data sources. No statistically significant differences in catch rates were found among media sources and the government fisheries survey. Catch rates remained stable throughout the time series, averaging 3.75 snapper fisher ^-1 h ^-1 (95% confidence interval, 3.42–4.09) as the fishery expanded into new grounds. In comparison, a contemporary (1993–2002) south-east Queensland charter fishery produced an average catch rate of 0.4 snapper fisher ^-1 h ^-1 (95% confidence interval, 0.31–0.58). These data illustrate the productivity of a fishery during its earliest years of development and represent the earliest catch rate data globally for this species. By adopting a formalized approach to address issues common to many historical records – missing data, a lack of quantitative information and reporting bias – our analysis demonstrates the potential for historical narratives to contribute to contemporary fisheries management.

Promoting reflective assessing practices through narratives: An action research project in early childhood

This project aims at describing the use of Action Research in the development of more structured assessment practices in Early Childhood Portuguese contexts. The teacher had always observed young learners’ activities and progress, and registered them in the form of “critical incidents”. This reflective process structured through this type of narratives helps “tune” the Class Curriculum firstly designed without much knowledge about the kids and so, difficultly responding to their specific needs and interests. The results achieved suggest kids become better prepared to face further education and life. Being early childhood assessment felt by most Portuguese kindergarten teachers as an innovative procedure, the project was seen as the launching of roots for “new” practices.

Narratives of a race: how the media judged a presidential debate

The first debate in 2008 was a turning point in the presidential electioncampaign: a race that was close before the debate turned decisively inObama’s favor following it. This article explores how the media reachedtheir verdict that “Obama won.” We examine two aspects of this problem:how, in practice, the media reached this verdict and whether they madethe right decision from a normative standpoint. Based on content analysisof debate transcripts, we argue that the media interpreted the debate bysynthesizing three pre-debate narratives in roughly equal proportions.Crucially, two of these narratives favored Obama. We also find that the“Obama won” verdict was consistent with what we might expect had thedebate been judged by a public-spirited umpire.

Nijinsky review: Passion meets frailty in triumphant performance

His story is one of the most famous of the 20th century. As a dancer, he was a beacon of modernism, an icon of androgynous sensuality, and a performer with spectacular athletic prowess. As a choreographer, his experiments with movement – often harsh, primitive and contextualised within a nostalgia for Russia's pagan past – ended with a deconstruction of ballet as an art form, severed from its links to classical technique in favour of a movement seen as revolutionary.

«Horions», roman (extraits) ; suivi de Les fonctions extra-narratives dans "Trou de mémoire" d’Hubert Aquin

Ce mémoire de recherche-création porte sur les fonctions extra-narratives telles que définies par Gérard Genette, soit les fonctions de régie, testimoniale, de communication et idéologique, dans le contexte d’un récit à narrateurs multiples. Deux approches ont été privilégiées ici : l’écriture d’un roman comportant plusieurs instances de narration, et l’analyse d’un roman offrant un type comparable de structure narrative, soit Trou de mémoire d’Hubert Aquin. Ainsi, la partie création comprend des extraits d’Horions, roman hybride combinant les formes romanesque, poétique et dramatique, et dont ne figurent dans ce mémoire que des extraits des passages romanesques. Une instance narrative d’abord anonyme, puis nommée à la toute fin, retrace son passé en prêtant une voix à des êtres qui l’habitent, notamment un homme violent et un fils aphasique. Ces personnages-narrateurs exercent, outre la fonction narrative, d’autres fonctions qui justifient en quelque sorte leur présence : l’un est témoin de l’intrigue qu’il rapporte, l’autre communique avec un narrataire intra-diégétique, un troisième rend compte des émotions du protagoniste… Quant à la partie réflexion, elle se fonde sur les notions de narrateur, de narrataire et de situation narrative, mais se concentre sur les fonctions extra-narratives exercées par les diverses instances prenant la parole au fil du récit. Ces notions permettent de rendre compte de la structure narrative d’ensemble du roman Trou de mémoire d’Hubert Aquin, lequel juxtapose plusieurs voix, soit celles de Pierre X. Magnant, Rachel Ruskin, Olympe Ghezzo-Quénum et Charles-Édouard Mullahy. Un bref retour sur l’écriture d’Horions et sur les enjeux du récit à plusieurs narrateurs se prévalant des diverses fonctions extra-narratives complète la démarche.

Monomanias - auto-narrativas e auto-ficções: estudo sobre as manias do eu como sintoma civilizacional e seu reflexo nas artes plásticas : Monomanias - auto narratives and auto-fictions: study on the manias of the self as a civilizational symptom and their reflection in contemporay art

A palavra monomania provém do grego monos que se traduz por "um" e mania que significa "mania". O emprego do termo em psiquiatria deve-se a Esquirol e mais tarde a Pierre Janet. Contudo, o uso da palavra não se circunscreve ao campo da psiquiatria, o conceito de monomania é também usado para definir as denominadas "manias do eu". Nos dias de hoje, a subjectividade, a particularidade de cada indivíduo apartou-se da noção de Homem como um todo objectivo. A massificação gerou a sociedade do narcisismo. A World Wide Web permitiu ao sujeito dar a conhecer ao mundo a sua individualidade. O sujeito é livre de se mostrar, de se fazer ouvir, de contar as suas histórias e principalmente a sua própria. À semelhança do nosso quotidiano, podemos encontrar na arte contemporânea propostas artísticas que se prendem com o conceito de monomania, como o exemplo das mitologias individuais, auto-narrativas e auto-ficções de Sophie Calle: "de vivre sa vie pour faire ceuvre et de faire ceuvre pour vivre sa vie." ABSTRACT: Etymologically, "monomania" originates from the Greek words "monos" and "mania". The former refers to the notion of "one" and the latter to "mania". The term's introduction in the field of psychiatry is attributed first to Esquirol and later Pierre Janet. Usage of the word isn’t, however, exclusive to psychiatric jargon: the concept of monomania is also used to define so called "manias of the self’. Today, the subjectivity and specificity of each individual have distanced themselves from the notion of Man as an objective whole. Massification has led to a society of narcissism. The World Wide Web has allowed the subject to make her individuality known to the world at large. The subject is free to exhibit herself, make herself heard, tell her stories, and especially her own. ln a way similar to daily life, we find agendas in contemporary art that approach the concept of monomania, such as the personal mythologies, self-narratives and selffictions of Sophie Calle: "de vivre sa vie pour faire oeuvre et de faire oeuvre pour vivre sa vie."