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Racism, oppression, and marginalization are unfortunate hallmarks that Black individuals face in the United States. While dental schools serve as institutions of both learning and patient care, applying humanistic principles, they are not immune to racism, specifically anti-Black racism. In this paper, the theoretical framework of racial battle fatigue is applied to academic dentistry to consider how it may impact faculty who have experiences with racism and discrimination. The framework of racial battle fatigue allows for a critique of academic dentistry as an institution that may be toxic, neither welcoming Black faculty members nor supporting their professional and career advancement, despite accreditation standards that call on these institutions to be humanistic environments for diversity and inclusion. Black faculty members may face unique challenges in academic dentistry because of racial battle fatigue. The cumulative stress may warrant unique strategies to both recruit and retain them in academic dental institutions. Specifically, pathways may need to be funded to insure that they have support and time allocations for professional development and career promotion. With understanding the effects of racial battle fatigue, dental schools may want to adopt policies and practices that support the professional and personal well-being and success of faculty, especially those faculty members who are Black.

Summary This autoethnographic‐style fiction piece is based on my experience of losing my mother to cancer during the pandemic. Written in a format akin to the entries of a ship’s log, it captures the significance of intersubjective connection in ongoing turbulence. Through these logs, the product of an anthropologist’s world interrupted, the narrator as ethnographer comes into being as categories like home and field are blurred during the stormy experience of the COVID‐19 pandemic. [ABSTRACT FROM AUTHOR] Copyright of Anthropology & Humanism is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A large body of existing research on African American relationships perpetuates a deficit model that assumes Eurocentric norms and emphasizes between-group differences (e.g., cross-racial comparisons with the majority group-European Americans). The current study examined within-group variability and the influence of culturally unique factors, Afrocentricity, racial ideology, and perceived discrepancy between self and partner on African American relationship processes. Data were collected from 137 self-identified African American adults in same-race, cross-gender relationships. Consistent with the literature on protective values of Afrocentricity, there was an association between reported relationship quality and high levels of one's own and perceived partner's Afrocentricity. Discrepancies between self and partner Afrocentricity were not associated with relationship processes, but higher perceived discrepancies across all four subscales of racial ideology were associated with lower relationship dedication. Higher perceived discrepancies on the humanist and assimilationist subscales were also related to higher levels of conflict. These findings have important clinical implications and demonstrate a need for further research into the nuances of individual factors and dyadic processes that are unique to African American couples.Un gran número de investigaciones existentes sobre las relaciones afroestadounidenses perpetúa un modelo deficitario que supone normas eurocéntricas y enfatiza las diferencias entre grupos (p. ej.: las comparaciones interraciales con el grupo mayoritario: los estadounidenses de ascendencia europea). El presente estudio analizó la variabilidad intragrupal y la influencia de los factores culturalmente únicos, la afrocentricidad, la ideología racial y la discrepancia percibida entre el yo y el otro integrante de la pareja en los procesos relacionales afroestadounidenses. Se recolectaron datos de 137 adultos autoidentificados como afroestadounidenses que estaban en relaciones con personas de la misma raza y de diferente género. De acuerdo con las publicaciones sobre los valores protectores de la afrocentricidad, hubo una asociación entre la calidad de la relación informada y los niveles altos de la afrocentricidad propia y de la percibida por el otro integrante de la pareja. Las discrepancias entre la afrocentricidad propia y la del otro integrante de la pareja no estuvieron asociadas con los procesos relacionales, pero las discrepancias mayores percibidas entre las cuatro subescalas de la ideología racial estuvieron asociadas con una menor dedicación a la relación. Las discrepancias mayores percibidas en las subescalas humanista y asimilacionista también estuvieron relacionadas con niveles más altos de conflicto. Estos resultados tienen consecuencias clínicas importantes e indican una necesidad de investigar más profundamente los matices de los factores individuales y los procesos diádicos que son exclusivos de las parejas afroestadounidenses.在现有的关于非裔美国人关系的研究中有不少都沿用了一个默认的模型，该模型采用欧洲中心主义的规范，强调族群之间的差异(例如，与主流族群--欧洲裔美国人进行跨种族的比较)。本研究考察了非裔美国人其群体内部的变化，以及特殊文化的因素、非洲中心主义、种族意识形态以及自我与伴侣之间的感知差异对非裔美国人关系过程的影响。数据来源于137名自我认同是同种族、跨性别关系的非洲裔美国成年人。与有关保护非洲中心主义价值论的文献一致，受调查者报告的关系质量与个体自己和他感知到的伴侣其高水平的非洲中心主义认同之间存在关联性。自我和伴侣在非洲中心主义的认同上的差异与关系过程并没有很多关联，但在所有四个种族意识形态分量表上较高的感知差异与较低的关系奉献有关。在人文主义和同化主义分量表上较高的感知差异也与较高的冲突水平有关。这些发现具有重要的临床意义，并表明有必要进一步研究非裔美国夫妇所特有的个体因素和二元过程的细微差别。.

Summary As anthropologists, we face ethical dilemmas even during “normal” times. But the pandemic has forced us to face yet another important question: Do we know when to stop? Bodily vulnerability and in‐situ ethics were brought into stark relief when the outbreak of COVID‐19 found me, a graduate student researcher, in a small Andean community in the department (state) of Cusco, Peru, where I had been researching healing and the ethics of ayni, or reciprocal care. Given the quickly changing circumstances and increasing vulnerabilities as the pandemic started, staying to continue research seemed drenched in the imperialist “will to know”—the conceit that my need for information was more important than my safety and the care my friends and kin had shown me. [ABSTRACT FROM AUTHOR] Copyright of Anthropology & Humanism is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Aim To examine the reliability and validity of a Korean version of the Humanism Scale Short Form. Design A cross-sectional descriptive design. Methods This study involved 191 nurses in Korea. Data were collected from 1 May to 30 June 2019. Bilingual nursing professionals translated the scale into Korean, and reverse translation was performed. Validity and reliability were assessed, and the correlation coefficients of the developed scale were compared with those of the Korean version of the Empathy Quotient Scale and Compassion Competence Scale to evaluate concurrent validity. Results Exploratory factor analysis with 15 items showed that two factors (human equality and respect for human beings) explained 50.86% of the variance. Cronbach's alpha for the overall scale was 0.88. Thus, the scale has acceptable reliability and validity. Humanism measures can predict a nurse's approach to holistic care and provide fundamental data for developing programs to improve integrated caring capacities.

In responding to Covid‐19 anatomists have succeeded in adapting their teaching to online delivery. However, long‐term reliance on this mode of teaching raises the prospect that transferring the whole of the learning environment to an impersonal digital world will lead to loss of anatomy’s humanistic side. In looking to a future increasingly dependent upon digital input to teaching, a number of roadblocks are identified. These are: the peril of abandoning the ethos of anatomy; for the workload of staff and especially for female academic staff; by a lack of adequate resources; to the research nature of departments, including the quality of research; to the position of anatomy in the biomedical sciences; and from pressures to retreat from a dissection‐based education. In tracing a future trajectory for anatomy, issues outlined are the inevitability of change, the need for anatomy to market itself to the world, and the opportunities presented for anatomy to view itself increasingly as a contributor to broad scholastic endeavors. Suggestions include exploring the possibilities presented by virtual anatomy museums, the use of online learning to reach those not normally in touch with anatomy teaching, and exploring the integrated courses with humanities disciplines. It is concluded that anatomy will flourish if there is a willingness to expand the traditional horizons and be prepared to integrate all that is best in the person‐to‐person and digital worlds.

Aim The aim of the study was to describe and compare feeling of competence regarding humanistic caring in Registered Nurses (RN) and nursing students (NS). Design A quantitative comparative cross‐sectional research design was used. Methods A convenience sample of 196 RN and 47 NS in a teaching hospital in Belgium completed a self‐administered questionnaire composed of a sociodemographic survey and the Caring Nurse‐Patient Interactions Scale (CNPI‐23) developed by Cossette et al. Results The four dimensions of the CNPI‐23 were compared using the Skillings–Mack test. Both groups scored higher on “humanistic” and “comforting” than on “clinical” and “relational” care and both scored lowest on this last dimension. Linear regressions showed that none of the variables had a statistically significant influence on the CNPI‐23 scores, except for NS “state of health,” which influenced their feeling of competence regarding “relational care.”

This paper's task is to outline some foundations of a critical, Marxist-humanist theory of communication in the age of digital capitalism. It theorises the role of communication in society, communication and alienation, communication in social struggles, social struggles for democratic communication, the contradictions of digital capitalism, and struggles for digital socialist humanism. Marxist humanism is a counter-narrative, counter-theory, and counter-politics to neoliberalism, new authoritarianism, and postmodernism. A critical theory of communication can should draw on this intellectual tradition. Communication and work stand in a dialectical relationship. Communication mediates, organises and is the process of the production of sociality and therefore of the reproduction of society. Society and communication are in class and capitalist societies shaped by the antagonism between instrumental and co-operative reason. Authoritarianism and humanism are two basic, antagonistic modes of organisation of society and communication. Instrumental reason creates and universalises alienation. Digital capitalism is a dimension of contemporary society where digital technologies such as the computer, the Internet, the mobile phone, tablets, robots, and AI-driven (“smart”) technologies mediate the accumulation of capital, influence, and reputation. A Marxist-humanist theory of communication aims to inform struggles for a good, commons-based, public Internet in a good, commons-based society that has a vivid, democratic public sphere.

This article introduces the Special Issue on the Politics of Postcapitalism. Considering the theoretical foundations, empirical perspectives and political ramifications of claims made about a coming ‘post-work’ or ‘post-capitalist’ society, it maps existing debates through a discussion of two key recent texts, Paul Mason’s Clear Bright Future and Aaron Bastani’s Fully Automated Luxury Communism. It first surveys how the relationship between labour market trends, technological change and wider political-economic shifts is articulated in the postcapitalist literature. It then explores how concepts from Marx are deployed to depict social relations as a constraint on technological development and its utopian potentialities, leading to political demands for new class actors and electoral blocs centring on the new forms of economic and political activity associated with digital networks. It also considers the role of the state and how this theoretical and political approach envisions historical change, situating utopian visions of an incipient postcapitalist alternative to capitalism within the contemporary political context of authoritarian populism and and challenges to liberal democracy. Finally, it explores the continuing relevance of humanism as a critical counterpoint to the social and philosophical agenda of present-day ‘posthumanism’. It is concluded that, in unfavourable political conditions, it would be strategically unwise to stake too much on an overoptimistic approach to the unfolding future. This outlook, it is suggested, carries considerable risks and consequences for a contemporary left in search of a viable electoral coalition and route back to power.

This paper examines what new materialist and posthumanist frameworks can offer learning science research in diverse maker learning environments. We explore what is gained by grappling with the entanglements between humans, non-humans and more-than-humans. To do this, we draw on Karen Barad's ethico-onto-epistemology and agential realism where she redefines connections to the shared world by attuning to the entangled matter that is created within intra-actions. We use this framework across four international cases: digital media camps, a university-level classroom-based makerspace, a Saturday outdoor makerspace workshop and a classroom-based museum makerspace. Each case study attends to how intra-actions enact agential forces in maker education research?forces that posthuman and new materialist frameworks help us see. In so doing, these case studies challenge many of the assumptions prevalent in the learning sciences about mattering and its implications in research sites.

Aims Traditionally in person‐centred therapy (PCT), clients are counselled for as long as required. It is a nondirective process. Recently, financial constraints have introduced time limits for therapy in health care, so it seemed appropriate to revisit the practice of PCT in the current UK context. The aim was to explore the concepts of learning and change within PCT and to consider whether learning is facilitated. Method Five experienced person‐centred therapists, who were involved in educating therapists, participated in semi‐structured interviews. Questions explored their views on learning and change in therapy, whether learning processes can be facilitated in PCT—both philosophically and practically—and the outcomes of PCT. Therapists were not specifically asked about time pressure, but rather it was left to see if it emerged as an issue. Results Ten major themes emerged: learning and change, goals, learning process, PCT process, issues on nondirectivity/directivity, questioning, outcomes, assessment and diagnosis, and other methods used. The issue of time pressure permeated many of these themes. Views were often contradictory reflecting the inconclusive views in the literature, particularly in relation to how clients learn and the relationship between change and learning. Discussion The issue of directivity seemed to cause cognitive dissonance, with participants wanting to be directive to deal with time pressures, but not wanting to be disloyal to Rogers' PCT principles. Processes of learning and change were acknowledged as important, but little clarity was obtained on their current application.

Anthropocentrism is the belief that value is focused on human beings and that all other beings are means to human ends. Related to anthropocentrism, humanism privileges the aim of improvement of human welfare. Humanism has underwritten efforts to expose social injustices and improve the welfare of all human beings. In relation to the environment, post-humanism can be defined by a number of characteristics. First, post-humanism exposes anthropocentrism as an attempt to ignore the behavior in which humans focus on themselves at the expanse of all other species. Second, post-humanism critiques exclusive moral focus on human inequalities in relation to environmental protection, emphasizing that inequality between species should remain within the scope of ethical consideration. Third, post-humanism exposes anthropocentrism as an inadequate basis for environmental action as it criticizes anthropocentrism as ethically wrong as well as pragmatically ineffective. https://onlinelibrary.wiley.com/doi/book/10.1002/9781118924396 LinkedIn: https://www.linkedin.com/in/helenkopnina/