Writing is the integral part of research when a story is crafted. This story makes whatever claim the research will have on readers, and social scientists have increasingly recognized the need to take their storytelling seriously. Discussion of several contemporary ethnographies offers practical advice on writing by asking how the authors tell such good stories. Advice begins with how to catch readers' attention and moves to issues of telling the truth in postmodern times.
The author argues that there is little difference between pastoral counseling and pastoral care. Utilizing an evidence-based and narrative approach, he examines the ideas of a variety of historical and contemporary writers to illustrate this thesis. Along with historical and contemporary writings on the topic, the author includes his own clinical experiences and associations to illustrate his conviction that pastoral counseling and pastoral care are more alike than different.
There is increasing recognition of Indigenous perspectives from various parts of the world in relation to storytelling, research and its effects on practice. The recent emergence of storytelling or yarning as a research method in Australian Aboriginal and Torres Strait Island studies and other Indigenous peoples of the world is gaining momentum. Narratives, stories, storytelling and yarning are emerging methods in research and has wide ranging potential to shape conventional research discourse making research more meaningful and accessible for researchers. In this paper we argue for the importance of Indigenous research methods and Indigenous method(ology), within collaborative respectful partnerships with non-Indigenous researchers. It is imperative to take these challenging steps together towards better outcomes for Indigenous people and their communities. In the Australian context we as researchers cannot afford to allow the gap between Aboriginal and Torres Strait Islanders and mainstream Australia health outcomes to grow even wider. One such pathway is the inclusion of Aboriginal storytelling or yarning from an Aboriginal and Torres Strait perspective within Indigenous and non-Indigenous research paradigms. Utilising Aboriginal storytelling or yarning will provide deeper understanding; complementing a two-way research paradigm for collaborative research. Furthermore, it has significant social implications for research and clinical practice amongst Indigenous populations; thus complementing the biomedical medical paradigm.
Many indigenous cultures use storytelling as the foundation for the transmission of important cultural information. Stories passed down from generation to generation sometimes teach, record history, provide examples, or inform. One important function of storytelling is the transmission of stories about cultural resilience illustrating how a cultural group has kept strong in the face of adversity. This article shows how storytelling in the Hawaiian culture has been used for this purpose and how the Beamer family has served as the master storytellers of their culture, keeping the culture and traditions alive through their music, dance, and stories.
For quite some time now, there have been discussions and debates in North America in the field of ethics concerning professionalization. From a talk given to graduate and undergraduate university students, the author tells the personal journey of an ethicist in the province of Quebec, Canada, and offers a narrative to illustrate some of the issues she faced since starting her work in the field of ethics at the end of the 1990s. Instead of taking the usual "for" and "against" positions, the author addresses the issue of professionalization of healthcare ethics from her own point of view. Referring to her experience with ethics committees and research ethics boards and to the works of George A. Legault in Crise d'identité professionnelle et Professionnalisme (Presses de l'Université du Québec, Sainte-Foy, 2003), she pleads for the development of practice standards and the creation of a deliberative process (see Kirby and Simpson in this issue of HEC Forum 2012), a dialogical space for assuring professionalism in healthcare ethics interventions, not solely the act of becoming a profession.
Nursing narratives are an important part of patient documentation, but the possibilities to utilize them in the direct care process are limited due to the lack of proper tools. One solution to facilitate the utilization of narrative data could be to classify them according to their content.
Our objective is to address two issues related to designing an automated classifier: domain experts' agreement on the content of classes Breathing, Blood Circulation and Pain, as well as the ability of a machine-learning-based classifier to learn the classification patterns of the nurses.
The data we used were a set of Finnish intensive care nursing narratives, and we used the regularized least-squares (RLS) algorithm for the automatic classification. The agreement of the nurses was assessed by using Cohen's kappa, and the performance of the algorithm was measured using area under ROC curve (AUC).
On average, the values of kappa were around 0.8. The agreement was highest in the class Blood Circulation, and lowest in the class Breathing. The RLS algorithm was able to learn the classification patterns of the three nurses on an acceptable level; the values of AUC were generally around 0.85.
Our results indicate that the free text in nursing documentation can be automatically classified and this can offer a way to develop electronic patient records.
Narratives are critical to how people understand themselves and the significant events of their lives. Drawing upon social memory theory and the social constructionist approach to social problems, this study provides a narrative analysis of the counter-memory activism of the Westray Families Group (WFG), which formed after 26 men died in the 1992 Westray mine explosion (Plymouth, NS). Against alternative explanations promoted by more powerful stakeholders, the WFG adopted and weaved a corporate negligence narrative into their commemorative activism. This study illustrates how a small families group can draw reflexively upon and reshape cultural scripts to narrate how others should remember and respond to key events.
This panel presentation at the Journal's conference in St Petersburg responded to the conference theme of 'Ancestors in Personal, Professional and Social History' by relating it to the experience of training and being trained on the IAAP 'router' programme in Russia. The two organizers of the programme (JW and CC) have worked in Russia for over 12 years, bringing analysts from Britain to Moscow and St Petersburg on a 'shuttle' basis as supervisors and personal analysts. A few months after handing over the router programme in December 2010 to the Russian colleagues they had trained, they invited four analysts, three Russian and one Belarusian, to tell a short personal story about their training, linking it to the theme of 'the Ancestors'. The resulting four stories are very different but complement each other, using imagery to illustrate issues concerning both value and ambivalence. JW and CC jointly wrote their story about the programme in response to the four stories, reflecting on some of their themes and from them, giving consideration to the flexibility and limits of such a model of cross-cultural training. Themes in the stories included the possibility of mutual adaptation to another culture without losing tradition and identity; moving on from doctrinaire Soviet attitudes in education to embrace 'not knowing'; both organizers and routers learning from mistakes and from joint experience without guilt or shame; the need to protect reflective space amidst the constraints of time and geography. All Russian and UK contributors could finally acknowledge their shared luck to find themselves in the right place at the right time to respond to the collective revival of psychoanalytic practice in Russia.