Early Peanut Introduction and Testing: A Framework for General Pediatrician Beliefs and Practices

Asthma is a major cause of morbidity in children and adults. Imperial County has reported among the highest asthma hospitalization rates in the state. Factors such as poverty, access to care, poor selfmanagement skills, and ethnocultural beliefs may influence asthma exacerbations. Provider and adult asthmatic attitudes, beliefs, and practices regarding asthma were examined using a mixed-methods approach: a survey to evaluate provider conformance with national guidelines, and focus groups targeting medical practitioners and adult asthmatics. Half of all providers who treat asthmatics completed a self-administered survey about asthma diagnosis; clinical monitoring of patients; treatment; patient education; and practice guidelines. Provider focus groups further explored survey results. Adult asthmatics participated in Spanishlanguage focus groups exploring cultural beliefs, attitudes, and practices. El asma es la mayor causa de morbilidad entre niños y adultos. El Condado de Imperial ha reportado las tazas más altas de hospitalización a causa de asma en el estado. Factores como la pobreza, acceso a cuidado médico, falta de experiencia sobre como manejar la enfermedad, y creencias étnicas y culturales pueden tener una influencia en las exacerbaciones del asma. Las actitudes, creencias, y prácticas de proveedores de atención médica y adultos concerniente al asma fueron examinadas utilizando varios métodos: una encuesta con el fin de evaluar el nivel de conformidad de los proveedores según las pautas establecidas a nivel nacional, y grupos foco con médicos y adultos con asma. La mitad de los proveedores que proveen atención a asmáticos completaron una encuesta acerca del diagnosis de asma; el monitoreo clínico de los pacientes; administración de tratamiento; educación a los pacientes; y pautas establecidas para proveer atención a pacientes con asma. Los grupos foco con los proveedores exploraron aun más los resultados de las encuestas. Los adultos con asma participaron en grupos foco dirigidos en español para explorar más a fondo las creencias culturales, actitudes y prácticas.

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Occupy Movement, Religion and Social Formations

Bulletin for the Study of Religion ◽

10.1558/bsor.v43i1.17 ◽

2014 ◽

Vol 43 (1) ◽

pp. 17-24

Author(s):

Matt Sheedy

Keyword(s):

Social Media ◽

Public Space ◽

Religious Communities ◽

The Political ◽

Political Opportunity ◽

Social Formation ◽

Beliefs And Practices ◽

Opportunity Structures ◽

Occupy Movement ◽

Political Opportunity Structures

The Occupy movement was an unprecedented social formation that spread to approximate 82 countries around the globe in the fall of 2011 via social media through the use of myths, symbols and rituals that were performed in public space and quickly drew widespread mainstream attention. In this paper I argue that the movement offers a unique instance of how discourse functions in the construction of society and I show how the shared discourses of Occupy were taken-up and shaped in relation to the political opportunity structures and interests of those involved based on my own fieldwork at Occupy Winnipeg. I also argue that the Occupy movement provides an example of how we might substantively attempt to classify “religion” by looking at how it embodied certain metaphysical claims while contrasting it with the beliefs and practices of more conventionally defined “religious” communities.

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“Wi, se kretyènn mwen ye” (Yes I am Christian)

Fieldwork in Religion ◽

10.1558/firn.v5i2.180 ◽

2011 ◽

Vol 5 (2) ◽

pp. 180-192 ◽

Cited By ~ 1

Author(s):

Nadège Mézié

Keyword(s):

Field Study ◽

Religious Identity ◽

Research Strategy ◽

Beliefs And Practices ◽

Christian Woman

During a field study of a year and a half in the Haitian mountains, I was forced to re-evaluate my research strategy, and consequently the object of my study, after a setback that denied me access to the American evangelical mission, which I had hoped to study from within. This failure to integrate as a non-Protestant researcher, led me to adopt a methodological falsehood to allow me to penetrate the Haitian evangelical mission. The researcher who chooses methodological falsehood has to fashion a passing and superficial redefinition of her appearance, beliefs and practices, and live her new religious identity according to the prevalent beliefs and norms. This paper will focus on the fieldworker’s daily performance in her role of “Christian woman,” and the strategies put in place to respond to the prescriptive criteria of the role being played.

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(World Wide) Work 2.0

Fieldwork in Religion ◽

10.1558/firn.31891 ◽

2016 ◽

Vol 11 (1) ◽

pp. 91-103

Author(s):

Carole Cusack ◽

David Pecotic

Keyword(s):

Open Source ◽

World Wide ◽

First Generation ◽

Dominant Role ◽

The Internet ◽

Digital Ethnography ◽

Beliefs And Practices ◽

Web Presence ◽

Theoretical Approaches ◽

Online Engagement

The occult and the internet intersect in four ways: as a static medium for information; as a space where contested information or ideological conflict may occur; as a facilitator of communication; and as a medium for esoteric practice. The last type of activity is rare, but it is intriguing, in that technology can shape and inform beliefs and practices in unanticipated ways. Online engagement with the ‘Work’, the movement produced by the Greek Armenian spiritual teacher and esotericist G. I. Gurdjieff (c. 1866-1949) and his immediate followers, is an under-researched instance of online esoteric practice. This article addresses this scholarly desideratum, bringing the theoretical approaches of online religion and digital ethnography to bear on the Gurdjieff Internet Guide (GIG) website, founded by Reijo Oksanen (b. 1942) and later maintained by Kristina Turner, who created an accompanying Facebook page. The GIG manifests a shift away from the sectarian secrecy of the ‘Foundation’ groups, founded by Jeanne de Salzmann (1889-1990) after Gurdjieff’s death to formalise and protect the content of the Work, and the limited web presence that the Foundation permits. The GIG moves towards an ecumenical ‘open source’ approach to the dissemination of Gurdjieff’s teachings rooted in independent groups founded by other first generation followers of Gurdjieff who remained outside of the Foundation. It is argued that the deregulation of the religious and spiritual marketplace of the contemporary West, coupled with the dominant role played by the Internet in disseminating information, has radically transformed the Gurdjieff tradition, collapsing hierarchies and esoteric strategies, democratizing access for seekers, and creating new ritual and teaching modes.

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