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Strengthening public health nutrition: findings from a situational assessment to inform system-wide capacity building in Ontario, Canada
- Rachel JL Prowse, Sarah A Richmond, Sarah Carsley, Heather Manson, Brent Moloughney
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- Journal:
- Public Health Nutrition / Volume 23 / Issue 16 / November 2020
- Published online by Cambridge University Press:
- 03 July 2020, pp. 3045-3055
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- Article
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Objective:
To assess public health nutrition practice within the public health system in Ontario, Canada to identify provincial-wide needs for scientific and technical support.
Design:A qualitative descriptive study was conducted to identify activities, strengths, challenges and opportunities in public health nutrition practice using semi-structured key informant interviews (n 21) and focus groups (n 10). Recorded notes were analysed concurrently with data generation using content analysis. System needs were prioritised through a survey.
Setting:Public health units.
Participants:Eighty-nine practitioners, managers, directors, medical officers of health, researchers and other stakeholders were purposively recruited through snowball and extreme case sampling.
Results:Five themes were generated: (i) current public health nutrition practice was broad, complex, in transition and collaborative; (ii) data/evidence/research relevant to public health needs were insufficiently available and accessible; (iii) the amount and specificity of guidance/leadership was perceived to be mismatched with strong evidence that diet is a risk factor for poor health; (iv) resources/capacity were varied but insufficient and (v) understanding of nutrition expertise in public health among colleagues, leadership and other organisations can be improved. Top ranked needs were increased understanding, visibility and prioritisation of healthy eating and food environments; improved access to data and evidence; improved collaboration and coordination; and increased alignment of activities and goals.
Conclusions:Collective capacity in the public health nutrition can be improved through strategic system-wide capacity-building interventions. Research is needed to explore how improvements in data, evidence and local contexts can bridge research and practice to effectively and efficiently improve population diets and health.
Tunnel Vision: Documenting Excavations in Three Dimensions with Lidar Technology
- Thomas G. Garrison, Dustin Richmond, Perry Naughton, Eric Lo, Sabrina Trinh, Zachary Barnes, Albert Lin, Curt Schurgers, Ryan Kastner, Sarah E. Newman
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- Journal:
- Advances in Archaeological Practice / Volume 4 / Issue 2 / May 2016
- Published online by Cambridge University Press:
- 16 January 2017, pp. 192-204
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- Article
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Archaeological tunneling is a standard excavation strategy in Mesoamerica. The ancient Maya built new structures atop older ones that were no longer deemed usable, whether for logistical or ideological reasons. This means that as archaeologists excavate horizontal tunnels into ancient Maya structures, they are essentially moving back in time. As earlier constructions are encountered, these tunnels may deviate in many directions in order to document architectural remains. The resultant excavations often become intricate labyrinths, extending dozens of meters. Traditional forms of archaeological documentation, such as photographs, plan views, and profile drawings, are limited in their ability to convey the complexity of tunnel excavations. Terrestrial Lidar (light detection and ranging) instruments are able to generate precise 3D models of tunnel excavations. This article presents the results of a model created with a Faro™ Focus 3D 120 Scanner of tunneling excavations at the site of El Zotz, Guatemala. The lidar data document the excavations inside a large mortuary pyramid, including intricately decorated architecture from an Early Classic (A.D. 300–600) platform buried within the present form of the structure. Increased collaboration between archaeologists and scholars with technical expertise maximizes the effectiveness of 3D models, as does presenting digital results in tandem with traditional forms of documentation.
8 - Nothingness and negation
- from Part II - ONTOLOGY: FREEDOM, AUTHENTICITY AND SELF-CREATION
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- By Sarah Richmond, University College
- Edited by Steven Churchill, Jack Reynolds, La Trobe University, Australia
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- Book:
- Jean-Paul Sartre
- Published by:
- Acumen Publishing
- Published online:
- 05 March 2014
- Print publication:
- 30 September 2013, pp 93-105
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Summary
Although the title of Being and Nothingness registers the importance of the concept of nothingness (le néant) to Sartre's major philosophical book, it would be a mistake to think that nothingness only entered his philosophical thinking – or writing – in 1943. The concept appears frequently, with some variations, in Sartre's earlier “phenomenological” essays.
In The Imaginary (L'Imaginaire), Sartre's 1940 study of the imagination, the concept of nothingness, and the concepts associated with it – negation, denial, annihilation, nothing – play an essential role (Sartre 1940, 2004a). A principal aim of that work is to reject an influential philosophical conception of imagination as a capacity to entertain mental images, where these are conceived as immanent states of consciousness that are similar in type to sensations. Sartre argues cogently against that view (of which the best-known proponent is probably David Hume), putting forward a number of objections to the very idea that imagination involves the presence of “images” to the mind. Sartre argues instead that imaginative activity involves a relationship to the imagined object that requires a radical break, on the part of consciousness, with the world. In addition, he denies the existence of any “images” in the mind. Instead we are to understand that the imagining consciousness, like consciousness in general, is directed to an object. But the objects with which the exercise of the imagination puts us in contact are unreal.
Contributors
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- By Lee R. Berger, Fred L. Bookstein, Günter Bräuer, Michel Brunet, Steven E. Churchill, Ronald J. Clarke, M. Christopher Dean, Michelle S. M. Drapeau, Sarah Elton, Dean Falk, Andrew Gallagher, John A. J. Gowlett, Colin Groves, Philipp Gunz, Adam Hartstone-Rose, Jason Hemingway, Ralph L. Holloway, Vance T. Hutchinson, William L. Jungers, Ivor Janković, Kevin L. Kuykendall, Sang-Hee Lee, Julia Lee-Thorp, Paul R. Manger, Emma Mbua, Henry M. McHenry, Philipp Mitteroecker, Simon Neubauer, Osbjorn M. Pearson, Travis R. Pickering, Martin Pickford, Sally C. Reynolds, Brian G. Richmond, Avraham Ronen, Darryl J. de Ruiter, Brigitte Senut, Fred H. Smith, Muhammad A. Spocter, Matt Sponheimer, J. Francis Thackeray, Phillip V. Tobias, Peter S. Ungar, Lyn Wadley, Gerhard W. Weber, Milford H. Wolpoff, B. Headman Zondo
- Edited by Sally C. Reynolds, University of the Witwatersrand, Johannesburg, Andrew Gallagher, University of Johannesburg
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- Book:
- African Genesis
- Published online:
- 05 April 2012
- Print publication:
- 29 March 2012, pp viii-xii
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10 - Spiritual care in the NHS
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- By Sarah Eagger, Department of Psychological Medicine, Peter Richmond, Kent and Medway NHS and Social Care Partnership Trust, UK, Peter Gilbert, Staffordshire University
- Edited by Chris Cook, Andrew Powell, Andrew Sims
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- Book:
- Spirituality and Psychiatry
- Published by:
- Royal College of Psychiatrists
- Published online:
- 25 February 2017
- Print publication:
- 01 June 2009, pp 190-211
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Summary
Spirituality has been a part of the professional code of practice for physicians and other healthcare professionals in the UK since the inception of the National Health Service (NHS) in 1947. At that time, legislation was passed to ensure that the religious and faith needs of patients were met in the healthcare system (Speck, 2005). This was reinforced by The Patient's Charter (Department of Health, 1991) and in a subsequent health service guidance letter, The Provision of Spiritual Care to Staff, Patients and Relatives (Department of Health, 1992). This guidance was replaced in 2003 to reflect new organisational relationships and to provide better support for the multi-faith needs of patients (Department of Health, 2003a).
One could, however, be forgiven for not having a clear picture of how spiritual care is provided within today's NHS. The issues around delivering such care are indeed complex. Orchard (2001: p. 17) notes that ‘the NHS is an organism that demands of its services an ability to think through its considerable complexities and to respect its need for a degree of discipline in the way care is developed and delivered’. However, this does not appear to be the case with services for spiritual care and Orchard calls for those services to be ‘effective, equitable and better able to respond to those who call on them’. There is a lack of published material on the provision of formal spiritual care services within the health sector. It certainly appears to be a hotchpotch of policies and influences. It would seem that in the reforms that saw mental health trusts splitting off from acute and community trusts, many pastoral care departments were left behind. With no specific service level agreements or funding streams, this area of care was, and still is, often ignored.
What is spiritual care?
It is not only chaplains who provide spiritual care to patients. In chapter 2, ‘Assessing spiritual needs’, the authors call for collaboration between professionals in this area of patient care. The notion of what spiritual care actually entails requires consideration. Murray et al (2004), in a study of patients with life-threatening illnesses, defined spiritual needs as ‘the needs and expectations which humans have to find meaning, purpose and value in their life.
10 - Spiritual care in the NHS
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- By Sarah Eagger, Imperial College London, Peter Richmond, Kent and Medway NHS, Peter Gilbert, Staffordshire University
- Edited by Christopher C. H. Cook, Andrew Powell, Andrew Sims
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- Book:
- Spirituality and Psychiatry
- Published online:
- 02 January 2018
- Print publication:
- 01 June 2009, pp 190-211
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Summary
Meeting the varied spiritual needs of patients, staff and visitors is fundamental to the care the NHS provides [Department of Health, 2003a: p. 5]
Spirituality has been a part of the professional code of practice for physicians and other healthcare professionals in the UK since the inception of the National Health Service (NHS) in 1947. At that time, legislation was passed to ensure that the religious and faith needs of patients were met in the healthcare system (Speck, 2005). This was reinforced by The Patient's Charter (Department of Health, 1991) and in a subsequent health service guidance letter, The Provision of Spiritual Care to Staff, Patients and Relatives (Department of Health, 1992). This guidance was replaced in 2003 to reflect new organisational relationships and to provide better support for the multi-faith needs of patients (Department of Health, 2003a). One could, however, be forgiven for not having a clear picture of how spiritual care is provided within today's NHS. The issues around delivering such care are indeed complex. Orchard (2001: p. 17) notes that ‘the NHS is an organism that demands of its services an ability to think through its considerable complexities and to respect its need for a degree of discipline in the way care is developed and delivered’. However, this does not appear to be the case with services for spiritual care and Orchard calls for those services to be ‘effective, equitable and better able to respond to those who call on them’. There is a lack of published material on the provision of formal spiritual care services within the health sector. It certainly appears to be a hotchpotch of policies and influences. It would seem that in the reforms that saw mental health trusts splitting off from acute and community trusts, many pastoral care departments were left behind. With no specific service level agreements or funding streams, this area of care was, and still is, often ignored.
What is spiritual care?
It is not only chaplains who provide spiritual care to patients. In chapter 2, ‘Assessing spiritual needs’, the authors call for collaboration between professionals in this area of patient care. The notion of what spiritual care actually entails requires consideration. Murray et al (2004), in a study of patients with life-threatening illnesses, defined spiritual needs as ‘the needs and expectations which humans have to find meaning, purpose and value in their life.
4 - Feminism and psychoanalysis
- Edited by Miranda Fricker, University of London, Jennifer Hornsby, Birkbeck College, University of London
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- Book:
- The Cambridge Companion to Feminism in Philosophy
- Published online:
- 28 May 2006
- Print publication:
- 27 January 2000, pp 68-86
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Summary
The relationship between feminism and psychoanalytical theory has been stormy. Feminists of all stripes have criticized Freud and his followers for many different aspects of psychoanalytical thought and practice. While some of these criticisms are relatively local in scope, concerning features of psychoanalysis that can be regarded as inessential or transient, others are directed against more central theoretical commitments. The first category includes examples such as the sexist expectations manifested by Freud in his analyses of female patients: the case history documenting Freud's treatment of 'Dora', for example, has been discussed at length by feminist critics. More theoretical criticisms include the charges of false universalism, ahistoricism (in particular the reification of the nuclear family), heterosexism, biologism and phallocentrism. The aim, also, of psychoanalytical therapy has been criticized as reactionary, insofar as it is thought to divert patients from a political understanding of their discontents to the 'individualist' solution of personal adjustment to the status quo.