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In this short intervention addressing the impact of crises on geographical knowledge practices, we, members of GenUrb (a multi-sited, longitudinal, partnered urban research project), ask, “what counts as crisis?”, sketching out epistemological and methodological points about our project's engagement with this call. We query the adeptness of dominant Eurocentric epistemologies in addressing crises, adopting the work of Bedour Alagraa, who places crises firmly within a historical–geographical colonial framing that conceptualizes crises not through rupture but through continuation. We illustrate the utility of this epistemological framing of crisis, honing in on the everyday violence that women continually experience, with our research in the cities of Cochabamba, Delhi, Georgetown, Ibadan, Ramallah, and Shanghai, showing that one in every two women participants had experienced intimate partner violence. We further ask what crises mean for the methodologies we adopt, specifically concerning questions of the co-production of knowledge and methods.

Background: It is challenging to develop professionalism curricula for all members of a medical community of practice. We collected and developed professionalism vignettes for an interactive professionalism curriculum around our institutional professionalism norms following social constructivist learning theory principles. Methods: Medical students, residents, physicians, nurses and research team members provided real-life professionalism vignettes. We collected stories about professionalism framed within the categories of our Faculty’s code of conduct: honesty; confidentiality; respect; responsibility; and excellence. Altruism was from the Nursing Code of Ethics. Two expert committees anonymously rated and then discussed vignettes on their educational value and degree of unprofessional behaviour. Through consensus, the research team finalized vignette selection. Results: Eighty cases were submitted: 22 from another study; 20 from learners and nurses; and 30 from physicians; and eight from research team members. Two expert committees reviewed 53 and 42 vignettes, respectively. The final 18 were selected based upon: educational value; diversity in professionalism ratings; and representation of the professionalism categories. Conclusion: Realistic and relevant professionalism vignettes can be systematically gathered from a community of practice and their representation of an institutional norm, educational value, and level of professional behaviour can be judged by experts with a high level of consensus.

Background Canadians make approximately 16 million visits to the emergency department (ED) each year. ED visits for non-urgent reasons contribute to suboptimal patient care and ineffective resource use. Aims To estimate the proportion of ED visits related to chronic pain at our institution. Methods. We conducted a retrospective review of 1000 randomly selected ED visits at TOH during the 2012–2013 fiscal year (April 1, 2012 to March 31, 2013). Visits for chronic pain were identified using pre-defined criteria. Demographic and medical data were extracted from medical charts. Results 104 visits during this time period were related to chronic pain (10.4%; 95% CI: 8.2–12.6). All visits were from unique patients (i.e., no patients contributed more than 1 visit). Patients were predominantly women (71%), with a mean age of 45.9 years. Seventy-eight percent of patients had a primary care provider. The most common location of pain included the abdomen (24%), the head or face (21%), and the low back (21%). Only 5% of patients had consultation with a pain medicine specialist while 78% were awaiting a consultation. More than 2/3 of patients (71%) reported using opioids for their pain. Conclusion Presenting to the ED for chronic pain was found to occur among a sample of ED visits reviewed. This can result in ineffective care for patients with chronic pain. Cost-effective solutions to improve clinical outcomes and reduce ED use for chronic pain may yield significant improvements in health outcomes of patients and benefits for the health care system.

A state of questions regarding law in Mesopotamia is necessary for a proper effort at reconstituting the unusual adventure of a small people deprived of acknowledged marks of a political legitimacy in Ancient Near East (land, temple, king). It is in the completing of a literary composition, understood as « law », and largely in debt of Mesopotamian juridical tradition, that it claims the territory of its upheld rediscovered identity. Serving a more or less exclusive monotheism from the Vth c. B.c.e on, this writing is corseted by a system of mainly priestly stipulations on the « licit vs illicit » which closes off this threatened identity within diaspora or multiethenic Yehud, under Persian rule. Inside this mighty story itself which locates, carries along, proclaims and contradicts this identitary « law », contra-history, debate or revolt are also expressed until a figure like Job, who has met Egyptian Wisdom, puts on trial the very God meant to sanction this retributive apparatus.

Gertrude Lawler was one of the most notable graduates of St. Joseph's Academy, Toronto. Until her death in 1929, she was a prominent spokesperson for the Academy and for the [...]

Professor Voyvodic’s call for cultural competence as an ethical requirement challenges perceptions of the legal profession as inherently and necessarily morally neutral. While lawyers wrestle with the boundaries of ethical mandates, alternative dispute resolution practitioners have adopted their own codes of ethics following very much in the path of the law. Although expanding dispute resolution options for disputants, many theorists have warned of the potential of informalism to undermine natural justice principals. I will argue that the choice to omit any explicit commitment to a “social justice ethic” leaves the practice of ADR vulnerable to these decades-old arguments that informalism erodes protections for marginalized populations. As such, I will argue that mediators must call for an explicit social justice mandate in their codes of conduct, training and practices to cement the place of informal processes as equitable – not just efficient – options for settlement. In doing so, informal processes, particularly mediation, may increase discourse in civil society about human rights, thus strengthening their congruence with lived realities of citizens.

This article explores the culture of Institute of the Blessed Virgin Mary (IBVM)'s Loretto College and the Congregation of the Sisters of St Joseph of Toronto's (CSJ) St Joseph's College, [...]

Merleau-Ponty recognized that phenomenology's methodological coherence required that it reject anthropocentricity and extend its scope beyond the human realm. But he also recognized that this does not change the central role played by human consciousness in phenomenology, which he thus construed as a practical, humanistic project based on 'ontological faith'. Merleau-Ponty's phenomenological contributions concerning animals, then, and in particular his notion of 'interanimality', need to be understood as 'generative' contributions toward the realization of a singular common world. While this does not address issues of interspecific justice directly, it does reveal the underlying ontology of interspecificity to be a normative projection of a decentred humanism, an insight that has the potential to productively rethink the nature of our ethical relations with animals.

In July of 1901, Monsignor Diomede Falconio (1842-1917), OFM,(2) the Apostolic Delegate, dispatched a one-page survey to all superiors of institutions of Catholic Higher Education in Canada. He sought, through [...]

1 This paper is part of a series which analyzes the historical significance of the work women religious in English Canada. The author acknowledges the support of the Social Sciences [...]

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