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Working Hard to Be Normal: The Social Dynamics of Social Inclusion
No full textIn deze bijdrage levert Bredewold een beschouwing op het boek Hard Werken om Normaal te zijn van Jaap Olthof
Uncharted Territory:Delving into Unexplored Knowledge to Curb Ableism in Academia
No full textIntroductionLanguage can reflect bias: an ‘intellectual’ disability means for many people that you cannot be an academic knowledge producer; a ‘learning’ disability means that your education will be hampered. Like language definitions, academic practices can reflect societal biases. The social (in)justice regarding knowledge and knowledge production is called epistemic injustice, and it has resulted in exclusion of nonconventional knowers, such as persons with intellectual or learning disabilities, from academia and higher education (other than as objects of research).MethodsThis paper will discuss academic practices through the lens of epistemic (in)justice and look at the potential of inclusive research and educational practices therein. We will briefly describe dominant ways of knowing (e.g., abstract, verbal), and counter these practices in exploring practical, tacit, embodied and affective ways of knowing.FindingsFor people with intellectual disabilities to be able to gain recognition as ‘real’ knowers within academia, we need to include diverse types of knowing and enable academic practices to be inclusive of people with intellectual disabilities. Inclusive practices can support a paradigm shift away from dominant ways of knowledge production in research and education, by centralising and correctly interpreting alternate knowledge. Experiences of scholars with intellectual disabilities appear to confirm the value of different ways of knowing.ConclusionsDrawing from these experiences, we will discuss the importance of relational autonomy, collectively owned and adaptive knowledge, and the learning context
Barriers and drivers of public engagement in palliative care, Scoping review
No full textBackgroundThe integral model of Palliative Care recognizes the community as essential element in improving quality of life of patients and families. It is necessary to find a formula that allows the community to have a voice. The aim of this scoping review is to identify barriers and facilitators to engage community in PC.MethodsSystematic search was conducted in NICE, Cochrane Library, Health Evidence, CINAHL and PubMed database. Keywords: Palliative care, End of life care, community networks, community engagement, public engagement, community participation, social participation, barriers and facilitators.ResultsNine hundred seventy-one results were obtained. Search strategy and inclusion criteria yielded 13 studies that were read in detail to identify factors influencing community engagement in palliative care, categorized into: Public health and public engagement; Community attitudes towards palliative care, death and preferences at the end of life; Importance of volunteers in public engagement programs; Compassionate communities.ConclusionSocietal awareness must be a facilitated process to catalyse public engagement efforts. National policy initiatives and regional system support provide legitimacy and focus is essential for funding. The first step is to get a sense of what is important to society, bearing in mind cultural differences and to channel those aspects through health care professionals; connecting the most assistential part with community resources. The process and long-term results need to be systematically evaluated
Gezondheid is niet altijd maakbaar
No full textPositieve Gezondheid is waarschijnlijk een blijvend begrip in de Nederlandse gezondheidszorg. Toch zijn er kritische noten bij te plaatsen. Wat betekent dit voor de fysiotherapie?<br/
Feeling Exposed in Online Class: Student and Teacher Safety in the Online Civics Classroom
No full textIsolde de Groot (University of Humanistic Studies, The Netherlands), Yaël Weening (MBO Rijnland, The Netherlands), and Sara O'Brien (Harvard Graduate School of Education, USA) in conversation with Belind Kleijwed (mboRijnland Technical School, The Netherlands), Susan Sants (mboRijnland Technical School, The Netherlands), Clemijn Schreuder (mboRijnland Technical School, The Netherlands) and Bjorn Wansink (mboRijnland Technical School, The Netherlands
"Educating children to follow the voice of their conscience" - a comparative study of the Dutch educationalists Philipp Abraham Kohnstamm (1875-1951) and Martinus Jan Langeveld (1905-1989) within the context of early twentieth-century Europe
No full textTwo of the greatest Dutch educationalists of the twentieth century, Philipp Abraham Kohnstamm (1875–1951) and Martinus Jan Langeveld (1905–1989), believed that education meant, above all, the formation of a conscience. They developed their ideas in a time full of developments within Europe: the rise of fascism, two world wars, and pioneering theories on human development by Charles Darwin (1809–1882) and Sigmund Freud (1856–1939), among others. Kohnstamm’s and Langeveld’s educational theories were also influenced, to a greater or lesser extent, by optimistic ideas about the spontaneous development of the child and the unique personality of humankind, as expressed in movements such as New Education, New Psychology, and the philosophy of Henri Bergson (1859–1941). This article aims to compare these two Dutch educationalists on conscience formation to contextualise their differences and similarities and subsequently understand them within European developments, such as New Psychology, and specifically the Dutch context of the twentieth century
Discussing Humanism part 3
No full textThis is the introduction to the summer issue on Humanism in Journal for Humanistic Studies, Waardenwer
Behandelaars en geloof. Mind the gap.
No full textDe term ‘religiosity gap’ is kernachtig en genereert discussie. Uit onderzoek komen aanwijzingen dat naar objectieve maatstaven een verschil in levensbeschouwelijke achtergrond tussen behandelaar en patiënt niet zo relevant is. Onder patiënten valt ten aanzien van aandacht voor zingeving en levensbeschouwing een zorgbehoefte te beluisteren. In die zorgbehoefte wordt niet altijd voorzien. Wanneer de religieuze identiteit en beleving worden opgevat in termen van religieuze objectrepresentaties, is het de vraag of verschillen tussen patiënt en behandelaar wel overbrugbaar zijn. De affectieve achtergrond van geloof blijft heel persoonlijk bepaald. In gesprek over levensbeschouwing is een uitwisseling goed mogelijk met behulp van culturele sensitiviteit, empathie, uitstel van het eigen oordeel en een houding van gelijkwaardigheid. De behandelaar moet daarbij echter bedacht zijn op tegenoverdracht: deze is inherent onderdeel van deze uitwisseling. Religieuze tegenoverdracht is echter zelden onderdeel van professionele reflectie of psychotherapeutische opleiding
