Monday, March 19, 2007
Tuesday, March 13, 2007
Monday, March 12, 2007
RCT in Bible
In the class of Evidence-based Epidemiology, Prof. Gabriel challenged us to think about at least one biblical reference of randomized controlled trial. I thought for a long time, no trials registered.
Which verse? Which chapter? Which incident in the bible was actually:
First, it must be an intervention;
Second, the allocation of the intervention group and control group were randomised; the allocation concealment was achieved. No one knows what was going to happen next, not even the researcher. Everyone had a fair chance to participate in the game.
Which means no bias, no preference, no favoritism was involved.
Third, there were a proper time of follow up of both groups.
Incidence of Babel Tower: Random allocation, but no intervention involved.
Noah's ark: The Flood was an intervention, but the participants were not randomized, or at least no proof of randomization.
This is really hard, isn't it? Even as I claim that I am trying hard to study bible and public health side by side. I couldn't do this just on the spot either. But then, this is really a good lesson to me!
Think hard, analyze and map what I read with what I know and what I anticipate. So that I know what I am off to :-)
Shalom! May Peace be unto you!
Which verse? Which chapter? Which incident in the bible was actually:
First, it must be an intervention;
Second, the allocation of the intervention group and control group were randomised; the allocation concealment was achieved. No one knows what was going to happen next, not even the researcher. Everyone had a fair chance to participate in the game.
Which means no bias, no preference, no favoritism was involved.
Third, there were a proper time of follow up of both groups.
Incidence of Babel Tower: Random allocation, but no intervention involved.
Noah's ark: The Flood was an intervention, but the participants were not randomized, or at least no proof of randomization.
This is really hard, isn't it? Even as I claim that I am trying hard to study bible and public health side by side. I couldn't do this just on the spot either. But then, this is really a good lesson to me!
Think hard, analyze and map what I read with what I know and what I anticipate. So that I know what I am off to :-)
Shalom! May Peace be unto you!
Friday, March 09, 2007
When Rabbies Attack
Rabies deah toll promts warning of new dog cull. Hunan-Deputy Hunan governor Gan Lin has announced plans to kill all dogs hat have not been vaccinated against rabies. Sixty-one people in the province died from the disease in the first two months of this year, Xinhua reports.
An announcement of "Killing all dogs that have not been vaccinated against rabies" would be an effective healh education from the local official.
First of all, there are as much as 61 victims that died from the disease in the first 2 months of this year, certainly this is an public health issue, and clearly something that has to be done!
Taking action on the unvaccinated dogs, will result increase of awareness of the public against rabies.
The act/ annoucement would result a several attitude and responses of the public:
1) The dog owners will make sure if their dogs were vaccinated.
2) Strangers will stay away from the stray dogs, or any dogs which they are not familiar with.
3) People will start taking precautions when they see dogs.
4) People will be aware that what going on was serious enough for such action to be taken.
5) People will be alarmed to take immediate action once bitten by dog.
I think that is a good step of public health promotion and intervention.
Perhpas one thing that I would suggest to this, is set up poles in different areas, with a sign, "Beware of dogs! Beware of Rabies!". :-)
Saturday, February 24, 2007
Jesus, You're beautiful to me
Jesus, bright as the morning star
Jesus, how can I tell You
How beautiful You are to me
Jesus, song that the angels sing
Jesus, dearer to my heart
Than anything
Sweeter than springtime
Purer than sunshine
Ever my song will be
Jesus, You’re beautiful to me
Jesus, bright as the morning star
Jesus, how can I tell You
How beautiful You are to me
My Jesus, song that the angels sing
Jesus, dearer to my heart
Than anything
Sweeter than spring time
Purer than sunshine
Ever my song will be
Jesus, You’re beautiful to me
Oh, You are so beautiful
Oh Beautiful
So beautiful
So beautiful
Jesus, You’re beautiful to me
Beautiful
Beautiful
Beautiful, Jesus, You’re beautiful to me
Beautiful, wonderful, everything
Beautiful, Jesus, You’re beautiful to me
Wonderful, morning star, Lord You are beautiful
Jesus, You’re beautiful to me
Oh, so beautiful
Sweeter than springtime
Purer than sunshine
Ever my song will be
Jesus, You’re beautiful to me
What should I do?
It seems like the qualitative data could even consist of interviews and observations, and documents, films or videotapes, and even data that have been quantified for other purposes such as census data.
The purpose is to discovering concepts and relationships in raw data and then organizing these into a theoretical explanatory scheme. But how? How to do these?
Thursday, February 22, 2007
Qualitative Basic Consideration
The importance of setting out a research on Hikikomori, or Suicide or Church Ministry in Japan would be the VISION. Where it is that the researcher wants to go with the researach. How are we going to see beyond the ordinary and to arrive at new understandings.
In the case of Hikikomori, do I aim to build theory, or classifying and eleborating? How should I build my case?
In Qualitative Research, Strauss and Glaser had made tremendous contribution in developing its concept and methodology.
For Strauss, the motivations are listed below:
(a) the need to get out into the field to discover what is really going on;
(b) the releveance of theory, grounded in data, to the development of a discipline and as a basis for social action;
(c) the complexity and variability of phenomena and of human actio;
(d) the belief that persons are actors who take an active role in responding to problematic situations;
(e) the realization that persons act on the basis of meaning;
(f) the understanding that meaning is defined and redefined through interaction;
(g) a sensitivity to the evolving and unfolding nature of events;
(h) an awareness of the interrelationships among conditions, action, and consequences.
Glaser saw the need for making comparison between data to identify, develop, and relate concepts.
A qualitative research could be extend to:
a person's lives, lived experiences, behaviors, emotions, and feelings as well as about organizaitonal functioning, social movements, cultural phenomena, and interactions between nations.
And now, as for Hikikomori, what is it about? It is about behaviors, emotions, feelings at individual level, in relation to organizational functioning when it is about Ijime, cultural phenomena. And in this study of mine, would probably involve interactions between nations.
How do we go about? This needs to be carefully examine and structure before I start the research.
In the case of Hikikomori, do I aim to build theory, or classifying and eleborating? How should I build my case?
In Qualitative Research, Strauss and Glaser had made tremendous contribution in developing its concept and methodology.
For Strauss, the motivations are listed below:
(a) the need to get out into the field to discover what is really going on;
(b) the releveance of theory, grounded in data, to the development of a discipline and as a basis for social action;
(c) the complexity and variability of phenomena and of human actio;
(d) the belief that persons are actors who take an active role in responding to problematic situations;
(e) the realization that persons act on the basis of meaning;
(f) the understanding that meaning is defined and redefined through interaction;
(g) a sensitivity to the evolving and unfolding nature of events;
(h) an awareness of the interrelationships among conditions, action, and consequences.
Glaser saw the need for making comparison between data to identify, develop, and relate concepts.
A qualitative research could be extend to:
a person's lives, lived experiences, behaviors, emotions, and feelings as well as about organizaitonal functioning, social movements, cultural phenomena, and interactions between nations.
And now, as for Hikikomori, what is it about? It is about behaviors, emotions, feelings at individual level, in relation to organizational functioning when it is about Ijime, cultural phenomena. And in this study of mine, would probably involve interactions between nations.
How do we go about? This needs to be carefully examine and structure before I start the research.
Characteristics of a Grounded Theorist
These are the requisite skills for becoming a grounded theorist:
1. The ability to step back and critically analyze situations.
2. The ability to recognize the tendency towards bias.
3. The ability to think abstractly.
4. The ability to be fleible and open to helpful criticism.
5. Sensitivity to the words and actions of respondents.
6. A sense of absorption and devotion to the work process.
Let's pray that the Lord will preserve me in these ways! May the Lord bless the job in His hand!
Reference: Basics of Qualitative Research. 2nd. Ed. Strauss&Corbin. Basic Considerations, Introduction
1. The ability to step back and critically analyze situations.
2. The ability to recognize the tendency towards bias.
3. The ability to think abstractly.
4. The ability to be fleible and open to helpful criticism.
5. Sensitivity to the words and actions of respondents.
6. A sense of absorption and devotion to the work process.
Let's pray that the Lord will preserve me in these ways! May the Lord bless the job in His hand!
Reference: Basics of Qualitative Research. 2nd. Ed. Strauss&Corbin. Basic Considerations, Introduction
threads...
Cheung thinks that Hikikomori is a term that we should not overuse. He rather terms his clients as "Net Addicts" rather than "Hikikomori". He also does agree on multiplying the data to get a projection on the numbers.
Throughout the sharing, I could identify a few cases that are definite "Hikikomori" to me. Same as David, Cheung does not agree that "Hikikomori" in Hong Kong is an influence of Japan's culture. Judging from his experience, it is the "hope" to gain control, self-confidence through the Internet.
Isabelle thinks that people shut themselves up avoid commuication, and basically that happens when people have fear to fit in.
In either case, I find a thin line of "failure", "fear" and "death".
Joshua thinks that people shut themselves in when they have no sense of reality. To him, these people are spoilt rather than sick. These child of 80's cannot withstand stress, so when they have trouble to fit in, they choose to isolate themselves.
Yip peng thinks that people in his days do not have this fear of Hikikomori, it seems to him these are the symptoms of the 80's or 90's.
Throughout the sharing, I could identify a few cases that are definite "Hikikomori" to me. Same as David, Cheung does not agree that "Hikikomori" in Hong Kong is an influence of Japan's culture. Judging from his experience, it is the "hope" to gain control, self-confidence through the Internet.
Isabelle thinks that people shut themselves up avoid commuication, and basically that happens when people have fear to fit in.
In either case, I find a thin line of "failure", "fear" and "death".
Joshua thinks that people shut themselves in when they have no sense of reality. To him, these people are spoilt rather than sick. These child of 80's cannot withstand stress, so when they have trouble to fit in, they choose to isolate themselves.
Yip peng thinks that people in his days do not have this fear of Hikikomori, it seems to him these are the symptoms of the 80's or 90's.
Confounding factors on Hikikomori
David thinks that Hikikomori is just a term where the Japanese had recognized the disease, and had gave it a name. Hikikomori happens in place, and it could possibly connect to the word "hermit". He does not agree that Hikikomori is an influence of Japan. In each society, there would have their own unique situation to cause hermits, there are some confounding factors that we should not discount.
Monday, February 05, 2007
A choice: Blind or Die?
Can you imagine one day when you wake up, and you become totally blind. You can't see a single thing. What would you do?
Then, you are given a chance to cure, an intervention, but you need to decide. Now, the chance to recover from blindness is 100%, but you have 0% chance to survive. What is your choice?
The class was given this question last Tuesday. If course there were possibilities for us to choose. Some tolerated with 20% chance of survival, some would never not take that chance until the possibility of survival reach 80%. I didn't choose.
How do we Christians interprete this? We can say, if it is a "spiritual blindness", we prefer to have our sight back, and we know to "die", is to die with our Lord Jesus Christ on the cross, and that happens when we accept Jesus Christ. Pretty easy, isn't it? We rather see the TRUTH! Aren't we always talking about that?
Think! One who does not know God, he or she has no idea what we are talking about. In a close knit society, to accept Jesus is putting them to death sentence, or a choice to be expelled, as an outcast. That happens in India, among Islams, Japan and many other countries. So now, what do think his or her choice will be?
Think! It is the same to physical blindness. Would you prefer to see or you prefer to live? It is the same measure before we can measure others. And remember it is the same measure that we are going to be measured as we measure others.
Put ourselves into the others' shoes, but do not lost hope!
Knowing that when we choose to die with Jesus Christ, there is going to be a resurrection! He promised us, we are going to have a new life! Which is call "born again", at present. So the real fact is we are going to die, but we are going to have a new life! The amazing thing is, you will never know it until you accept it!
But then... coming back to our fellow Christians, are we aware? are we convinced? if we are, how should we tell people about this GOOD NEWS?
THINK!
For whoever wants to save his life will lose it, but whoever loses his life for me will find it. Mat 16:25
Then, you are given a chance to cure, an intervention, but you need to decide. Now, the chance to recover from blindness is 100%, but you have 0% chance to survive. What is your choice?
The class was given this question last Tuesday. If course there were possibilities for us to choose. Some tolerated with 20% chance of survival, some would never not take that chance until the possibility of survival reach 80%. I didn't choose.
How do we Christians interprete this? We can say, if it is a "spiritual blindness", we prefer to have our sight back, and we know to "die", is to die with our Lord Jesus Christ on the cross, and that happens when we accept Jesus Christ. Pretty easy, isn't it? We rather see the TRUTH! Aren't we always talking about that?
Think! One who does not know God, he or she has no idea what we are talking about. In a close knit society, to accept Jesus is putting them to death sentence, or a choice to be expelled, as an outcast. That happens in India, among Islams, Japan and many other countries. So now, what do think his or her choice will be?
Think! It is the same to physical blindness. Would you prefer to see or you prefer to live? It is the same measure before we can measure others. And remember it is the same measure that we are going to be measured as we measure others.
Put ourselves into the others' shoes, but do not lost hope!
Knowing that when we choose to die with Jesus Christ, there is going to be a resurrection! He promised us, we are going to have a new life! Which is call "born again", at present. So the real fact is we are going to die, but we are going to have a new life! The amazing thing is, you will never know it until you accept it!
But then... coming back to our fellow Christians, are we aware? are we convinced? if we are, how should we tell people about this GOOD NEWS?
THINK!
For whoever wants to save his life will lose it, but whoever loses his life for me will find it. Mat 16:25
Thursday, February 01, 2007
Grounded Theory
What does it mean by Grounded theory? Checklist of understanding.
1. It is developed by Glaser and Strauss (1967).
2. It is to address issues raised within sociology about the understanding of human behavior (Hikikomori) based on the quantitative paradigm and statistically average behavior.
3. The theorical base is symbolic interactionism.
4. Meaning: human behavior (Hikikomori) is develped through interaction with others, through continuous processes of negotiation and renegotiation.
5. People construct their own realities from the symbols around them through interaction rather than through a static reaction to symbols.
6. Therefore, individuals are active participants in creating meaning in a situation (isolating oneself).
7. The primary purpose is to generate explanatory theories of human behavior (hikikomori).
8. Theory is discovered, developed, and then verified through systematic data collection and analysis of data related to an identified phenomenon (isolation of teens).
9. Data collection, sampling, and analysis all occur simultaneously as the study progresses, and sampling and further data collection are based on the emerging theory.
10. Participants are selected based on their knowledge of the topic(hikikomori) and on the needs of the developing theory, a process called theoretical sampling.
11. Data are generally collected through unstructured interviews, observations, and other fieldwork techniques.
12. Analysis techniques include constant comparison in which all pieces of data are compared with other data(stories/incidents).
13. Process oriented and allows for change over time, describing stages and phases inherent in a particular experience.
Re: Qualitative Research Methods for Health Professionals, Second Edition. Authors: Janice M. Morse, Peggy Anne Field. Chapman & Hall, 1995.
1. It is developed by Glaser and Strauss (1967).
2. It is to address issues raised within sociology about the understanding of human behavior (Hikikomori) based on the quantitative paradigm and statistically average behavior.
3. The theorical base is symbolic interactionism.
4. Meaning: human behavior (Hikikomori) is develped through interaction with others, through continuous processes of negotiation and renegotiation.
5. People construct their own realities from the symbols around them through interaction rather than through a static reaction to symbols.
6. Therefore, individuals are active participants in creating meaning in a situation (isolating oneself).
7. The primary purpose is to generate explanatory theories of human behavior (hikikomori).
8. Theory is discovered, developed, and then verified through systematic data collection and analysis of data related to an identified phenomenon (isolation of teens).
9. Data collection, sampling, and analysis all occur simultaneously as the study progresses, and sampling and further data collection are based on the emerging theory.
10. Participants are selected based on their knowledge of the topic(hikikomori) and on the needs of the developing theory, a process called theoretical sampling.
11. Data are generally collected through unstructured interviews, observations, and other fieldwork techniques.
12. Analysis techniques include constant comparison in which all pieces of data are compared with other data(stories/incidents).
13. Process oriented and allows for change over time, describing stages and phases inherent in a particular experience.
Re: Qualitative Research Methods for Health Professionals, Second Edition. Authors: Janice M. Morse, Peggy Anne Field. Chapman & Hall, 1995.
Qualitative Research
If I want to do a study on Hikikomori, it will be very much as a qualitative research at the moment. The issue is too new, too naive, and too little research or reports had been done. Even if there is any, it is commonly contain only one voice, and heavily influenced by the authors perspective and background.
Hikikomori is a phenomenon of youth that isolated themselves for more than six months. Now, issues aroused with this phenomenon: First, is this a typical Japanese phenomenon? Second, is this only a problem of youth? Third, is there any other definitions for Hikikomori? Forth, are there any stages towards Hikikomori? Fifth, how do we identify one Hikikomori? Sixth, what are the symptoms, what are they doing? Seventh, what is the background to it? Eighth, what is/are the trigger factor/factors? Ninth, what is the impact to the society? Tenth, what are these people experiencing is it what others in the society experiencing as well?
When we count and think carefully about this questions, we can go on for more and more. Exploring is the key!
In qualitative research, there are certain things that we need to look at. First, the developed theory may serve several important functions within a discipline. Question now is which discipline is directly involved or concern with this issue? Psychiatric? Social Workers? Clinical Psychologist? Schools? Somehow, I think church needs to get into this! If what the report had been true in Japan, one percent of the population were shutting themselves up in a room, that is a tremendous figure! One million, at least. It is ridiculous if the church is just going to sit there, and do nothing of it!
In Hong Kong, a similar report had made a projection of Hikikomori in Hong Kong increased from 6,000 to 18,000 within six months. We need to be very careful in this area. Same questions needed to be ask, and validity of the claim needed to be carefully examined. Isolation as a total social withdrawal demonstrated a "sick" society, it might not be the person who is doing this is sick, but it could be a action of complaining through living as a hermit.
"What is happening here?" is a question.
The findings should open a window into the worlds of others, providing empathic understanding of the world. The theory thus enables the readers to make sense of otherwise incomprehensible situations and behaviors. How groups of people live? how people cope with their daily lives?
The theory should be used in quantitative research later, as a conceptual framework, a provide explanation for other unexpected quantitative results.
Reference: Qualitative Research Methods for Health Professionals, Second Edition. Janice M. Morse, Peggy Anne Field. Chapman & Hall, 1995.
Hikikomori is a phenomenon of youth that isolated themselves for more than six months. Now, issues aroused with this phenomenon: First, is this a typical Japanese phenomenon? Second, is this only a problem of youth? Third, is there any other definitions for Hikikomori? Forth, are there any stages towards Hikikomori? Fifth, how do we identify one Hikikomori? Sixth, what are the symptoms, what are they doing? Seventh, what is the background to it? Eighth, what is/are the trigger factor/factors? Ninth, what is the impact to the society? Tenth, what are these people experiencing is it what others in the society experiencing as well?
When we count and think carefully about this questions, we can go on for more and more. Exploring is the key!
In qualitative research, there are certain things that we need to look at. First, the developed theory may serve several important functions within a discipline. Question now is which discipline is directly involved or concern with this issue? Psychiatric? Social Workers? Clinical Psychologist? Schools? Somehow, I think church needs to get into this! If what the report had been true in Japan, one percent of the population were shutting themselves up in a room, that is a tremendous figure! One million, at least. It is ridiculous if the church is just going to sit there, and do nothing of it!
In Hong Kong, a similar report had made a projection of Hikikomori in Hong Kong increased from 6,000 to 18,000 within six months. We need to be very careful in this area. Same questions needed to be ask, and validity of the claim needed to be carefully examined. Isolation as a total social withdrawal demonstrated a "sick" society, it might not be the person who is doing this is sick, but it could be a action of complaining through living as a hermit.
"What is happening here?" is a question.
The findings should open a window into the worlds of others, providing empathic understanding of the world. The theory thus enables the readers to make sense of otherwise incomprehensible situations and behaviors. How groups of people live? how people cope with their daily lives?
The theory should be used in quantitative research later, as a conceptual framework, a provide explanation for other unexpected quantitative results.
Reference: Qualitative Research Methods for Health Professionals, Second Edition. Janice M. Morse, Peggy Anne Field. Chapman & Hall, 1995.
Friday, November 17, 2006
Communication of risk
In communication of risk, we are not to mislead people. It cost dignity, justice, trust and worthiness when we are caught in misleading people.
In US we know the government control information in order to control the people. And the reputation of Tony Blaire gone down to the pit because he misled the people in the decision on Iraq. Hiding information does no good at all.
In US we know the government control information in order to control the people. And the reputation of Tony Blaire gone down to the pit because he misled the people in the decision on Iraq. Hiding information does no good at all.
When our behaviors and believes are inconsistent
When we are confronted with a risk, we often find way to dilute the evidence, so that it goes consistently to what we believed.
It is about behavior and believe. When our behaviors and believes is inconsistent, we tend to change one or another. If we can not change our behaviors, we change our believes!
For example is that when a message goes, "Eating chips makes you fat no matter how much exercise you do." Then, it comes back to the hearer to decide what to do. We know that a chips lover has no limit on the quantity that he takes once he a pack of chips is opened. If a chips lover cann't change his behavior, he has to dilute the message of "eating chips makes you fat no matter how much exercise you do" by searching for opposite evidence.
Buddhism does not actually requires sacrifices and incense burning, but when the Chinese Taoisim believers adopted Buddhism, the habits of burning incense and offering sacrifice had somehow modified the central believes of Dharma and made it a new system. So, basically they perform the "same" ritual to a different set of believes, when the two sets of believes actually requires two sets of behaviors.
In Japan, as the long period more than two hundered years of Christian persecution ended, the Kakure Kirishitan (Hidden Christian) faced strong struggle when they were told that their version of believes was somehow being mixed and confused, they refused to be absorbed into the mainstream of Catholism, and chose to live as a community and maintain the believes that they hold as the right version of Chrsitianity. And that was the kind of believes that had sustained them through the years of persecution.
These two examples would be an illustration of "changing believes when behavior is unchangable".
It is about behavior and believe. When our behaviors and believes is inconsistent, we tend to change one or another. If we can not change our behaviors, we change our believes!
For example is that when a message goes, "Eating chips makes you fat no matter how much exercise you do." Then, it comes back to the hearer to decide what to do. We know that a chips lover has no limit on the quantity that he takes once he a pack of chips is opened. If a chips lover cann't change his behavior, he has to dilute the message of "eating chips makes you fat no matter how much exercise you do" by searching for opposite evidence.
Buddhism does not actually requires sacrifices and incense burning, but when the Chinese Taoisim believers adopted Buddhism, the habits of burning incense and offering sacrifice had somehow modified the central believes of Dharma and made it a new system. So, basically they perform the "same" ritual to a different set of believes, when the two sets of believes actually requires two sets of behaviors.
In Japan, as the long period more than two hundered years of Christian persecution ended, the Kakure Kirishitan (Hidden Christian) faced strong struggle when they were told that their version of believes was somehow being mixed and confused, they refused to be absorbed into the mainstream of Catholism, and chose to live as a community and maintain the believes that they hold as the right version of Chrsitianity. And that was the kind of believes that had sustained them through the years of persecution.
These two examples would be an illustration of "changing believes when behavior is unchangable".
Friday, November 10, 2006
Acknowledge lay value within a particular cultural context
In the book of "RISK", it was mentioned, 'lay responses to risk should not be considered as erroneous or biased if they different from expert assessments. Rater their use and value within a particular cultural context needs to be acknowledge.' (pg.37)
The perception of air pollution in Hong Kong is significantly different between the expatriates and locals, professionals health expert and government. The locals agree that the air pollution is much of a illusion because culturally they have no regards towards the environment to the economic trade-off. Economy is being given more concern than the air condition. And even if there is a problem, we have nothing to do with it, and we can't anything with it.
'Rather, their use and value within a particular cultural context needs to be acknowledge.'Having this as a rule, what should a public health expert do then? How could we play our role?
The perception of air pollution in Hong Kong is significantly different between the expatriates and locals, professionals health expert and government. The locals agree that the air pollution is much of a illusion because culturally they have no regards towards the environment to the economic trade-off. Economy is being given more concern than the air condition. And even if there is a problem, we have nothing to do with it, and we can't anything with it.
'Rather, their use and value within a particular cultural context needs to be acknowledge.'Having this as a rule, what should a public health expert do then? How could we play our role?
Risk and Culture Theory. How about Homosexual?
" A refusal to take sound hygienic advice is not to be attributed to weakness of understanding. It is a preference. To account for preferences there is only cultural theory" Douglos (ibid.:103)
How do we explain people who choose bisexual or homosexual behavior when the risk of getting AIDS or sex transmitted disease would be significantly greater than the heterosexual?
If we need to analyze risk and behavior, does the behavior of bisexual or homosexual influenced by:
1. Individual choice?
2. Cultural theory?
3. Weakness of understanding the risk?
4. Peer Pressure?
How do we explain people who choose bisexual or homosexual behavior when the risk of getting AIDS or sex transmitted disease would be significantly greater than the heterosexual?
If we need to analyze risk and behavior, does the behavior of bisexual or homosexual influenced by:
1. Individual choice?
2. Cultural theory?
3. Weakness of understanding the risk?
4. Peer Pressure?
Do not be anxious
Be not anxious, my heart says.
"Fight for a good fight. And trust that God is with you!" that's the voice.
Trust! Do whatever is necessary, and leave the result to Him. Do not be anxious if the rock had not moved, if He had asked you to push the rock. We could be sure what He had asked us to do, but we ain't sure about the whole plan. He might had asked me to push the rock to train my muscles for a tough fight. The door that He had opened, no one can close. The door that He had closed, no one can open.
Trust!
"Fight for a good fight. And trust that God is with you!" that's the voice.
Trust! Do whatever is necessary, and leave the result to Him. Do not be anxious if the rock had not moved, if He had asked you to push the rock. We could be sure what He had asked us to do, but we ain't sure about the whole plan. He might had asked me to push the rock to train my muscles for a tough fight. The door that He had opened, no one can close. The door that He had closed, no one can open.
Trust!
Friday, November 03, 2006
Memories of Risk-Communication during Nipah Virus.
I remember about how our government communicate with the public on the event of Nipah virus in 1998.
It was "misclassified" as Japanese Encephalitis Virus and I remember how our "respective" health experts came on the TV and told the pig farmers to go back to their farm, nothing serious, you just need to take precaution, spray a lot of mosquitoes repellance, and don't panic!
More and more people died. There were different responses. Some wanted to give up their farm when they close friends died, something was very wrong. Some to prevent further lost, they smuggled their pigs from this farm to another.
The government representative said don't panic, it's not contagious, the vector is mosquitoes. Go back and tend your pigs. More died as a result of listening and obeying what they had said.
Then, the government decided to destroy the pigs in the affected farm, where cases were found, they killed the pigs by shooting. And then, they buried the pigs. Those people were wearing nothing less than what it required for a space battle. The astraunuts were there. And then, the next page of the news was again, it's JE.
The virologists knew something was very wrong, the veterinars formed meetings and helplines to help the farmers and investigated the issue. I was a 2nd year student in microbioloogy at that time. I remember the experts split into two groups, one supported the government findings, and agreed there was a mutation of the JE strain. Another was suspicious, and totally disagreed about it. I was disappointed with the government for totally ignoring the local experties on advices of "This is not JE, this is something real, something serious, and we need to do something!" The voice was ignored, and they waited for the microbiologist from Australia to come to confirm our scientist findings, before they made public announcement, or took any serious measurement.
As a result, several hundreds died. I lost my trust in our ability in risk communication, and I lost confidence in government when it comes to health issues. The death could had been avoided if the government took an early action. The measurements were very different in between JE and Nipah Virus.
They refused to tell the truth. But the emotional hazard was not less in the Chinese population in Malaysia. The threat was not reduced with the fake report. But rather, people downplayed it so much until it became unbearable.
It seems here that risk that the pig farmers needed to take in facing Nipah Virus in year 1999 was ignored or downplayed by the government while the citizens responded to with high anxiety, fear and anger.
Footnote: No one from the government resigned after the issue. No one took responsibility of this case. If risk is intimately related to notions of politics, particularly in relation to accountability, responsibility and blame, I didn't see it in Malaysia.
It was "misclassified" as Japanese Encephalitis Virus and I remember how our "respective" health experts came on the TV and told the pig farmers to go back to their farm, nothing serious, you just need to take precaution, spray a lot of mosquitoes repellance, and don't panic!
More and more people died. There were different responses. Some wanted to give up their farm when they close friends died, something was very wrong. Some to prevent further lost, they smuggled their pigs from this farm to another.
The government representative said don't panic, it's not contagious, the vector is mosquitoes. Go back and tend your pigs. More died as a result of listening and obeying what they had said.
Then, the government decided to destroy the pigs in the affected farm, where cases were found, they killed the pigs by shooting. And then, they buried the pigs. Those people were wearing nothing less than what it required for a space battle. The astraunuts were there. And then, the next page of the news was again, it's JE.
The virologists knew something was very wrong, the veterinars formed meetings and helplines to help the farmers and investigated the issue. I was a 2nd year student in microbioloogy at that time. I remember the experts split into two groups, one supported the government findings, and agreed there was a mutation of the JE strain. Another was suspicious, and totally disagreed about it. I was disappointed with the government for totally ignoring the local experties on advices of "This is not JE, this is something real, something serious, and we need to do something!" The voice was ignored, and they waited for the microbiologist from Australia to come to confirm our scientist findings, before they made public announcement, or took any serious measurement.
As a result, several hundreds died. I lost my trust in our ability in risk communication, and I lost confidence in government when it comes to health issues. The death could had been avoided if the government took an early action. The measurements were very different in between JE and Nipah Virus.
They refused to tell the truth. But the emotional hazard was not less in the Chinese population in Malaysia. The threat was not reduced with the fake report. But rather, people downplayed it so much until it became unbearable.
It seems here that risk that the pig farmers needed to take in facing Nipah Virus in year 1999 was ignored or downplayed by the government while the citizens responded to with high anxiety, fear and anger.
Footnote: No one from the government resigned after the issue. No one took responsibility of this case. If risk is intimately related to notions of politics, particularly in relation to accountability, responsibility and blame, I didn't see it in Malaysia.
Friday, October 06, 2006
Perceptions - Conclusions or Illusions?
Perception leads to Conclusions or Illusions?
We often have perceptions that lead us to conclusions, which often ended in illusions.
jugding by experiences
For example, when we see tears: (In the setting of a psychotherapeutic session, deliverance session, or counseling session etc.)we judge the action by our experiences.
In a psychotherapeutic setting, or a counseling room, we tend to assume the person is sad. In a deliverance setting, we see it as a sign of deliverance, which could resemble sense of guilt and repentance. Then we ask, "Why are you sad?" or in the case of deliverance, "What are the guilts?" and "Do you repent for what you did?" Which in both cases, we are wrong!
Blinding an answer
First, we had "assumed" a feeling for the tears. People who been asked on this question will think and agree with what the therapist had presumed, "I am sad","I have guilts" or "I repent". Our mind work in connection with the others. If we do not start right, we lost the whole battle. We will never find out the true meaning behind the tears, and what is the real feeling of the person. We (both therapist and patient) will be blinded with our own perceptions on our actions. Where it might not always be the truth!
Missing the POINT
Tears would have many meanings. It could be joyous, it could be relief, it could be fear, it could be emotional melting, it could be pain, it could be sadness, it could bring a whole lot of meanings depending on the travel of the mind state of a person. But what we often do is allow our bias to shape our concept at a start of perceiving an issue. What happen next is we MISS THE POINT!!!
Removing our lenses
We need to be aware of what lenses that we are putting on, and how it affect us, and how does this impact on our input to others. Taking a step backward and ask, "What feeling do you have with the tears?" would be a far more better question to lead us to a real state that the person is in, rather than a preconception condition.
Assumption versus Truth
People love to have a suggestion of feelings, so that they need not to work our mind on it. Many of the people do not know what they want, they are preconditioned and co-exist with the values and perceptions that were input to their early experiences. It's not a custom for us to analyze how we breath and why we cry. Cry is often associated with sadness, and smile is associated with joy. Could they have different meanings? Or the actions and the emotions could be totally opposite what we think they are. It's the responsibility of social workers, counselors and deliverance board members to Not to simplify the reason of an simple action when we deal with clients!
We want truth, not an assumption of truth.
Food of thoughts after the dialogue of psychotherapy of East meets West, 06Oct06.
by Dr. Robert Resnick, Dr. David Ho and Dr. Rita.
We often have perceptions that lead us to conclusions, which often ended in illusions.
jugding by experiences
For example, when we see tears: (In the setting of a psychotherapeutic session, deliverance session, or counseling session etc.)we judge the action by our experiences.
In a psychotherapeutic setting, or a counseling room, we tend to assume the person is sad. In a deliverance setting, we see it as a sign of deliverance, which could resemble sense of guilt and repentance. Then we ask, "Why are you sad?" or in the case of deliverance, "What are the guilts?" and "Do you repent for what you did?" Which in both cases, we are wrong!
Blinding an answer
First, we had "assumed" a feeling for the tears. People who been asked on this question will think and agree with what the therapist had presumed, "I am sad","I have guilts" or "I repent". Our mind work in connection with the others. If we do not start right, we lost the whole battle. We will never find out the true meaning behind the tears, and what is the real feeling of the person. We (both therapist and patient) will be blinded with our own perceptions on our actions. Where it might not always be the truth!
Missing the POINT
Tears would have many meanings. It could be joyous, it could be relief, it could be fear, it could be emotional melting, it could be pain, it could be sadness, it could bring a whole lot of meanings depending on the travel of the mind state of a person. But what we often do is allow our bias to shape our concept at a start of perceiving an issue. What happen next is we MISS THE POINT!!!
Removing our lenses
We need to be aware of what lenses that we are putting on, and how it affect us, and how does this impact on our input to others. Taking a step backward and ask, "What feeling do you have with the tears?" would be a far more better question to lead us to a real state that the person is in, rather than a preconception condition.
Assumption versus Truth
People love to have a suggestion of feelings, so that they need not to work our mind on it. Many of the people do not know what they want, they are preconditioned and co-exist with the values and perceptions that were input to their early experiences. It's not a custom for us to analyze how we breath and why we cry. Cry is often associated with sadness, and smile is associated with joy. Could they have different meanings? Or the actions and the emotions could be totally opposite what we think they are. It's the responsibility of social workers, counselors and deliverance board members to Not to simplify the reason of an simple action when we deal with clients!
We want truth, not an assumption of truth.
Food of thoughts after the dialogue of psychotherapy of East meets West, 06Oct06.
by Dr. Robert Resnick, Dr. David Ho and Dr. Rita.
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