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Purpose This paper aims to expand the theory of situated learning with the application of technology and provides a technology-based situated learning model with suggestions for doctoral program design. Design/methodology/approach A literature review of the relevant topics was conducted. Themes emerged by the systematic review of the relevant studies and theoretical framework. Findings Studies reveal that part-time doctoral students often feel unsupported, dissatisfied and disconnected with their program. Many of these issues may be mitigated by faculty and peer mentoring, and various forms of asynchronous communication through a situated learning framework with interactive communication technologies. Research limitations/implications Research of doctoral education should pay more attention to part-time doctoral students and investigate the quality of their programs given their individual needs, and how their progression and completion can be achieved through the innovative approaches proposed in this study. Practical implications Program designers may use a technology-based situated learning approach in program design to fulfill part-time doctoral students’ needs toward enhancing mentorship, students’ academic self-efficacy and career preparation. Further support is offered through a virtual community of practice. Social implications This paper draws researchers’ attention to program design and part-time doctoral students’ retention and completion of a doctoral program. Originality/value This study provides an innovative synergetic model that helps administrators and program designers to design doctoral programs and motivates researchers to conduct research regarding part-time doctoral students.

Grounded in self-determination theory and the motivational model of the coach-athlete relationship, the purpose of this study was to explore the antecedents of youth sport coaches’ autonomy-supportive and controlling behaviours using a multimethod approach. Recreational level youth swimming and football coaches (N = 12) participated in semi-structured interviews and were observed leading a coaching session. Interviews were thematically analysed and coaching sessions were analysed using the multidimensional motivational climate observation system. Analysis of the triangulated data revealed that the coaches were both autonomy-supportive and controlling in their interactions with athletes, but predominantly autonomy-supportive. Coaches reported that they coached in this way due to factors associated with their personal orientation (significant others’ influence, learning experiences, and beliefs about the role of the coach), the coaching context (time pressure), and perceptions of athletes’ characteristics (readiness for autonomy, gender, and quality of motivation). The findings are discussed in relation to personal and social processes that may determine coaching behaviours, and suggestions for coach development and future research are noted.

Lacanienta and his colleagues (2018) recently reported results of a study of the effect of themes on quality of experience of youths during summer camp activities. Existing literature suggested that theming activity sessions would have a strong main effect. Results, though, revealed an activity-by-theme interaction effect, i.e., themes seem to be effective in some activities but not others. In this follow-up study, we describe results of a secondary analysis revealing significant new insights regarding theme. Adding an indicator of campers’ co-created, lived-experience theme into the models tested substantially clarified how objective theme, lived-experience theme, and activity interact in influencing the quality of structured experiences. This study, then, underscores the importance of including measures of participants’ co-created lived experience as we seek to understand techniques that can be used to enhance the quality of youths’ structured camp experiences.

Using themes (such as the Wild West or Survivor or Star Wars) in camp settings may enhance the quality of camp activities and youths’ overall camp experience. We evaluated the effect of theming camp experiences on the quality of subjective experiences of campers. Campers (N = 231) in 3 sessions of a residential 4-H camp participated in the study. One camp session was fully themed (all activities used tangible and intangible props, cues, and imaginary story contexts), a second was partially themed (intangible cues and stories only), and the third was not themed. Questionnaires measuring the quality of immediate subjective experiences (N=1,847) were completed following each of 8 activity sessions (e.g., climbing, fishing, swimming). Campers also completed a questionnaire for the purpose of overall camp evaluation at the end of their camp sessions. Activity-level data were analyzed using linear mixed modeling techniques. Ordinary least-squares regression was used to analyze campers’ overall camp experiences. Results at the activity level revealed significant theme-by-activity interaction effects. At the camp level, a hypothesized causal sequence linking theme to likelihood to recommend was supported.

Faced with the need to support a growing number of whole slide imaging (WSI) file formats, our team has extended a long-standing community file format (OME-TIFF) for use in digital pathology. The format makes use of the core TIFF specification to store multi-resolution (or "pyramidal") representations of a single slide in a flexible, performant manner. Here we describe the structure of this format, its performance characteristics, as well as an open-source library support for reading and writing pyramidal OME-TIFFs.

Australian composer Helen Gifford’s Regarding Faustus (1983) is an innovative musical theater setting of Christopher Marlowe’s tragedy Doctor Faustus, with additional adaptation from Marlowe’s Tamburlaine the Great, verse by Marston and Shakespeare, Greene’s Historie of Frier Bacon, and Frier Bongay, and Australian indigenous ceremonial practices. Developing the piece for performance by tenor Robert Gard, Gifford makes effective use of dissonance, with pitched and non-pitched percussion, and pre-recorded chorus, oscillating between diegetic and non-diegetic sounds. Her libretto underplays the visceral aspects of the Faustus character, who damns himself yet still invites our pity. The work is distinctive in its intercultural scope and creative synthesis.

Background In changing higher education environments, medical educators are increasingly challenged to prepare new doctors to care for ageing populations. The Depth of Field: Exploring Ageing resource (DOF) uses photographs, reflective questioning prompts, older adults’ narratives and collaborative dialogue to foster anticipatory reflection or ‘preflection’ in medical students prior to their first geriatric medicine clinical placement. The aim of this research is to explore whether photographs, narratives and small group collaborative dialogue fosters reflective learning, enhances reflective capacity and has the potential to shift medical students’ attitudes towards caring for older adults. Methods This study used a mixed method evaluation design, measuring attitudes using pre and post questionnaire responses and individual written reflections drawn from 128 second year medical students, exploring their perceptions toward older adults. Results Quantitative and qualitative data indicated that the DOF session generated reflective learning that resulted in positive shifts in medical students’ perceptions towards older adults. The qualitative reflections were captured in four main themes: the opportunity provided to Envision working with older adults; the Tension created to challenge learners’ misinformed assumptions, and the work of Dismantling those assumptions, leading to Seeing older people as individuals. Conclusions These findings highlight how visual and narrative methodologies can be used as an effective reflective learning tool to challenge medical students’ assumptions around ageing and how these may influence their care of older adults.

Contents: Introduction Music and ideology: Rameau, Rousseau, and 1789, Charles B. Paul The French musical theater: maintaining control in Caribbean colonies in the 18th-century, David M. Powers Mozart and Freemasonry, Katharine Thomson Beethovena (TM)s political music, the Handelian sublime, and the aesthetics of prostration, Nicholas Mathew Deconstructing a a "national composer': Chopin and Polish exiles in Paris, 1831-49, Jolanta T. Pekacz On Ruslan and Russianness, Marina Frolova-Walker Music in Paris during the Franco-Prussian war and the Commune, Jess Tyre The old lie, Glenn Watkins The composer as intellectual: ideological inscriptions in French interwar neoclassicism, Jane F. Fulcher The distorted sublime: music and National Socialist ideology - a sketch, Reinhold Brinkmann What is a "Nazi musica (TM)?, Pamela M. Potter Public lies and unspeakable truth interpreting Shostakovicha (TM)s 5th symphony, Richard Taruskin Beyond the folk song: or, what was Hungarian Socialist Realist music?, Danielle Fosler-Lussier Ike gets Dizzy, Penny M. Von Eschen Born under a bad sign, Robin Denselow Rock and the politics of memory, Simon Frith Appropriating the mastera (TM)s tools: Sun Ra, the Black Panthers and Black consciousness, 1952-1973, Daniel Kreiss Music under Mao, its background and aftermath, Mao Yu Run Power, authority and music in the cultures of Inner Asia, Jean During As Plato duly warned: music, politics and social change in coastal East Africa, Kelly M. Askew African music, ideology and utopia, Nick Nesbitt Brechtian hip-hop: didactics and self-production in post-Gangsta political mixtapes, George Ciccariello Maher Political music and the politics of music, Lydia Goehr Name index.

This article evaluates the compositional aesthetic of the Yale-educated, Virgil Thomson-trained Australian composer Graeme Koehne (b. 1956). Focusing on three recent works by Koehne (In-Flight Entertainment, The Ringtone Cycle , and Mass for the Middle Aged) , the study maps his aesthetic and praxis onto philosophical, intellectual, and aesthetic strategies aligned with the everyday, or quotidian, and its artistic expression. Philosophically, Koehne’s creative locus intersects with the idea of the ecstatic quotidian, as articulated by Jennifer Anna Gosetti-Ferencei. Intellectually, the world that the three works inhabit can no longer be described accurately as postmodern. Koehne’s approach is to chronicle the vicissitudes of life in what Gilles Lipovetsky argues is today’s hypermodern world. Like Marc Auge in his promotion of a more anthropologically orientated supermodernity, Lipovetsky is concerned, as is Koehne, with the way we as individuals negotiate the complexities, excesses, paradoxes, and anxieties of twenty-first-century life. It is argued that Koehne’s music has much in common aesthetically with the neo-realism that has emerged in literary circles as a counterweight to postmodernism. In so doing, the essay encourages a re-evaluation of notions of postmodernity as they are applied to music.

This article traces the development and functionality of a new music cataloging system. The new system draws simultaneously on an understanding of classical music's performance culture, reliant as it is upon reading hard copy print music supplied by a central music publisher, and capitalizes on digital formatting and Internet distribution technologies.

Jimi Hendrix's ‘The Burning of the Midnight Lamp’ is one of his lesser known and certainly more enigmatic songs. Its melancholic disposition stands in stark contrast to the otherwise unbridled optimism of 1967's so-called ‘Summer of Love’, during which time it was released. The current study argues that in its style and idea the song offers itself as an exemplar of existential psychedelia: that its preoccupation with the existential dilemma is best seen as a product of Hendrix's struggle to come to terms with the expectations placed upon him by the mid-1960s UK counterculture. After detailing the genesis of the song, the study highlights the ways in which the music accentuates the angst conveyed in the lyrics. It then situates the song within a more nuanced reading of psychedelia, its attendant values and preoccupations.

The Blaue Reiter almanac (Munich, 1912) ranks as one of the twentieth century's seminal artistic treatises. Edited by the painters Wassily Kandinsky and Franz Marc, the almanac explored the art and ideas of those thought by the editors to be sympathetic to Kandinsky's idea of ‘inner necessity’. Taking as its point of departure the inclusion in the almanac of Arnold Schoenberg's Herzgewachse, op. 20 (after Maurice Maeterlinck), Anton Webern's ‘Ihr tratet zu dem Herde’, op. 4, no. 5 (Stefan George), and Alban Berg's ‘Warm die Lufte’, op. 2, no. 4 (Alfred Mombert), the current study draws upon the theoretical writings of Kandinsky in order to establish what was meant by the term ‘inner necessity’. The study employs interdisciplinary perspectives in order to establish how the painter was able to form the view that the three songs were capable of articulating the idea of ‘inner necessity’.

Pastoral care of teachers is concerned with their personal, individual recognition, needs and welfare. The concept dates back to the 1970s and has been elaborated in the literature in succeeding decades. This article attempts to draw together various outlines on the subject, focusing on what they suggest about how pastoral care of teachers can be implemented. The resulting model is presented in the form of tables summarizing authors’ suggestions in five key areas of support: Induction, Curriculum, Procedural, Professional and Personal.

Music plays an important role in Jean-Paul Sartre's existential archetype, La Nausee (1938). In the novel the central character, Antoine Roquentin, attempts to overcome the debilitating tawdriness of his everyday reality by seeking solace in the ragtime tune 'Some of these Days'. His fascination with the tune encapsulates Sartre's nascent philosophical and ideological views. Sartre uses Roquentin's response to the tune as a means to reconcile two fundamentally opposed states of being—etre pour-soi ('being for-itself ') and etre en-soi ) ('being of-itself '). Roquentin's embrace of 'Some of these Days' and, conversely, his disdain for unspecif ied Chopin preludes, reflects Sartre's emergent class-consciousness. Sartre's mistaken belief that the tune was composed by a Jew and performed by an African-American (the reverse was actually the case) is not as naive as it seems.

During the past two decades, GPS receivers have gained tremendous popularity as passive sensing instruments for ionospheric scintillation monitoring due to their low cost and GPS signals' distributed global coverage. The emergence of Russian's GLONASS, China's Beidou, and the European Union's Galileo satellites has nearly doubled the number of ionosphere piercing points (IPP) offered by GPS alone, greatly improving the spatial coverage of observations. Contemporary GNSS open signals implement data-less pilot channels at multiple bands, which enable more robust receiver tracking loop designs and studies of the dispersive properties of the ionospheric medium. There are, however, challenges in effectively utilizing this massive number of signals. This paper will present an event-driven, multi-constellation, multi-band GNSS data collection system and equatorial scintillation observations generated from data collected during the current solar maximum using the system.

Language, a friend once told me, is sacred. Words, he explained, are not simply tools, conventions for describing experience. Words are part of experience. They help define and create it. Use words carelessly, and witness the trivialization of tradition. Use them indifferently and watch centuries of culture dissolve like mist in the morning sun. My friend is Native American. Because his remarks occurred in the context of program planning for Indian teens, I initially understood them as sad commentary on the contemporary crisis of Native American communities. Young Indian people are turning away from their culture, I thought. How tragic. How provincial. It is easy to recognize apathy growing in someone else's heritage, but much more difficult to acknowledge it sprouting in one's own cultural yard. Indifference surrounds us all, regardless of our histories and customs. It challenges our most cherished traditions, changes our most fundamental commitments. Listen to the modern language of medicine. Patients have become “customers.” Physicians, nurses, and health professionals are now “providers.” Our health system increasingly qualifies “care” with “quality,” “managed,” “consumer-oriented,” and “cost-effective.” Hospital mission statements high-light customer satisfaction, performance improvement, and consumer rights. Principles of total quality management and continuous quality improvement are standard parts of clinical strategic planning. Doctors discuss “encounters” and “superbills,” while administrators review fee structures and reimbursement schedules. Insurance companies outline benefit packages to health plan enrollees as hospitals compete for improved market shares of carefully identified service populations. The language of commerce, of supply and demand, has infiltrated health care. Some of my colleagues are not especially alarmed about the incursion of economic terms into medical practice. They laugh at my concern over the gradual merger of business with medicine. “Medicine already is a business,” they chide me. “What planet have you been practicing on?” Others bridle at the suggestion that new language signals a departure from old values. “They're just words,” one physician recently quipped. “They don't say anything about who I am or how I take care of my clients.” Perhaps they do. Perhaps the flux in words says as much about who physicians and patients are and how they see themselves as it does about the rise of profit and finance in our world. As our words have changed, as the language of the so-called health care industry has evolved, so perhaps have our thoughts about sickness and health. Might the drift in jargon reveal a more fundamental reevaluation of role and responsibility in healing? Medicine's linguistic heritage is steeped in interpersonal support and reliance. Etymologically, a patient is “someone who suffers” (from the Latin pati), a doctor someone who “teaches” (Latin docere), and a nurse someone who “nourishes” (Latin nutrire) To practice is “to advise” (from Old French practise); to care is “to show attention” (Old English caru); to be compassionate is “to suffer with” (Latin compati). Such language does not depict the professional-patient relationship as a quantifiable exchange or transaction. It instead portrays interactions between health professionals and patients as shared experiences and paints the process of caring for someone who suffers as a reaching, not meting, out of attention and compassion. Doctors who become providers give services instead of serve. Patients who become consumers receive responsibility rather than compassion. Modern practitioners profess allegiance to this legacy. Many promote participation, urging the empowerment of both the sick and the healthy so that all people might take better care of themselves. The aim, we claim, is partnership. Unfortunately, our language belies our noble intentions. When we call medical professionals “providers,” we suggest that health is something dispensed; doctors no more provide people with good health than educational diplomas provide doctors with empathy. When we call patients “consumers,” we imply that those who fall sick—and, even worse, those who do not recover—somehow are responsible. Sick and dying patients are not simply failed consumers, people unable to barter effectively for the right lifestyles and services. Our words risk burdening instead of relieving. They subtly stress fault and accountability in illness and recovery, rather than caring and support. Doctors who become providers give services instead of serve. Patients who become consumers receive responsibility rather than compassion. The language of commerce, of supply and demand, has infiltrated health care In an era of expanded science, wealth, and technology, disease is increasingly an affront—to individual expectation, to institutional certainty, to the shared sense of control. But healing is not a tradition rooted in control. To heal means “to make whole” (Old English haelen), and to be whole means more than dominating disease and remaining physically intact. Can doctors who redefine health as commodity truly expect to be called “healer?” Can patients who negotiate for medical services really hope to be healed?

In his later years Percy Grainger (1882-1961) penned over twenty personal sketches, intending them as the basis of an autobiography. This book draws a vivid portrait of the Australian–American musician exclusively using these unpublished sketches and upon a plan Grainger himself had intended. The volume first introduces Grainger's forebears, father, mother, friends, wife, and himself before moving on to his views on composition, performance, and the broader musical world. Grainger wanted everything about himself to be known, and this volume attempts to honour his wish. His compositional views, particularly regarding The Warriors, Colonial Song, Country Gardens, and Lincolnshire Posy are presented, alongside controversial views about race, nationality and the role of art. His interest in language reform and his subsequent attempts to make English a more purely Nordic tongue are revealed, as are his views on work ethic, socialism, and physical culture. The book includes Grainger's incisive perspectives on such musical contemporaries as Thomas Beecham, Ferruccio Busoni, Frederick Delius, Balfour Gardiner, Edward Grieg, Fritz Kreisler, Charles Stanford, Cyril Scott, Igor Stravinsky, Donald Tovey, and Vaughan Williams. The volume unfolds Grainger's confronting sexual proclivities, including his belief that sado-masochism was a perfectly natural activity for a genuinely creative artist. Over its course, the book plots Grainger's changing self-perception, from the romantically tinged, even lustful, views of his forties and fifties, through a period of wistfulness in his sixties, to the bitterness and self-loathing of his old age.

I am bothered by proof. The zeal for evidence that so characterizes contemporary medicine leaves me ambivalent and unsettled. On the one hand, outcomes researchers can corral companies motivated by profit to demonstrate product effectiveness before expensive yet marginally helpful therapies are loosed upon the public. On the other hand, evidence-based academicians can focus scientific attention on some aspects of medical practice that seem more like value than experimental therapy. Does new drug A work better than old workhorse B? This question seems reasonable. Does compassion in patient care offer measurable results? This question seems more troubling. Consider the following scenario: a woman with unremitting breast cancer reviews treatment options with her oncologist: “Bone marrow transplantation isn't effective,” the doctor says. “Neither is additional surgery, chemotherapy, or radiation.” “What else is left?” asks the woman. “Well,” the oncologist replies,“There is psychosocial treatment. it's unproven, but I've seen it work.” Lest you think this exchange absurd, let me allay your annoyance: research supports psychosocial “treatment” of women with metastatic breast cancer. The seminal study, published more than 10 years ago,1 shows that women who received weekly support therapy lived longer than those who did not.Relieved? I'm not. The study authors predicted that psychosocial support, although potentially beneficial for psychological wellbeing, would have no effect on the course of their patients' disease. They sought to debunk the business of support, rather than demonstrate its value. The improved survival data took them by surprise. Maybe you find this divergence between expectation and outcome unproblematic. Science, you might contend, is nothing but a challenge to expectation, an objective means of assessing outcome when subjective bias and experience misguide instead of inform decision making. We need to know what we are doing, you might argue. We need to know where we are being wasteful. Suppose, however, that the data had showed something different. Suppose the study of women with breast cancer had showed that psychosocial treatment had no effect on survival or that it had shortened survival instead of extending it. Would we feel comfortable calling psychosocial support wasteful? Would we direct physicians, nurses, and oncology practices not to offer it? We trade on patient data like bankers and brokers and publish research observations like uninvolved neutral parties i recently posed this hypothetical dilemma to a panel of physicians convened to review their ongoing studies of compassion and psychosocial treatment in medicine. Some of the researchers responded with decidedly unscientific and unsympathetic alacrity. “You have to listen to the data,” 1 doctor replied. “Sometimes it speaks to you in ways you aren't appreciating.” Another stressed the practical importance of documenting the role that compassion plays in healing. “Thirdparty payers will only fund treatments with proven efficacy,” he said. “Without the data, people won't get the services.” Listen to the data? Prove efficacy for third party payers? Such jargon sounds more like political gamesmanship than dispassionate scientific study.It subverts the art of healing to the callous rules of the marketplace. It makes me wonder whether uncertainty, not suffering, has become medicine's foremost therapeutic challenge, whether statistical analysis, not compassion, has become the preferred prescription for meaningful care. The truth about proof is that there is none. Quantum physics teaches that where we most search for certainty, we find only probability. What is observed depends on who observes and how. Physicists working in the whirling world of the subatomic particle have learned to accept such uncertainty; physicians working in the supercharged world of human frailty have not. Want to know both the speed and location of an electron? A physicist says you can't. Want to know both the cause and best treatment of a patient's illness? Doctors do it every day. So we deceive ourselves and justify our involvement in patient care through the statistical analysis of symptoms, treatments, and clinical outcomes.Instead of treasuring the participatory and often highly personal nature of healing, physicians reject individual perspective as a threat to the institutional status quo. We press subjectivity through the tired mill of the placebo-controlled trial and distract attention from inexplicable recovery and suffering with complicated methods and analysis. We trade on patient data like bankers and brokers and publish research observations like uninvolved neutral parties. We distance those in need from those most able to help. Proponents of evidence-based medicine can no doubt list an impressive array of useless or unsafe therapies discarded because of careful study and analysis. While I respect such achievements and contributions, I worry that increasing efforts to quantify the qualitative threaten, rather than strengthen, our basic commitment to sick people. Any day now, studies allegedly proving or disproving the effectiveness and efficiency of compassion in health care are due to be published. I, for one, won't feel comforted to see them in print.

When, in the interest of wellness, it becomes necessary for healers from multiple traditions to renounce the narcissism eroding their collective health care, and to re-assume, in the midst of growing interpersonal greed, the selfless and service-oriented station to which nature and its Creator call them, a deep empathy for sick people compels them to declare their shared vision of healing. We hold these truths to be self-evident, that all people are born to an interdependent whole; that illness embodies isolation from the whole; that ill people are entitled to kindness, compassion, and blameless charity in their pursuit to re-experience the whole. That to help ill people return to the whole, hospitals and health care systems are instituted among communities, deriving their sacred authority from the confidence of the sick; that whenever any hospital or health care system recklessly segregates the sick, it is the obligation of healers to change or abandon it, and to organize new centers and systems of healing that remain faithful to the basic precepts of compassionate caring and interdependence. Convention and financial comfort, no doubt, will prevent the radical revision of ailing medical systems without just cause. Nonetheless, when a record of spiritless policies clearly evidences apathy instead of empathy in the health care system, it is healers' moral duty to disavow such callous indifference, and refocus professional attention on the heart and soul of caring. Such has been the sad witness of contemporary physicians and healers from many traditions; and such are now the circumstances that press them to reassert the primary place of charity and kindness in the healing professions. The recent history of the current health care system is one of repeated assaults against the commitment to compassion. To demonstrate this, let harsh realities be reviewed by a disillusioned world: The health care system places money before people. Witness the emphasis on consumerism rather than caring, the refusal of some facilities to treat the indigent and the uninsured, the motivation of corporations to profit from illness and despair. The health care system studies instead of believes. Notice how physicians invoke science to prove the worthiness of compassion, how researchers search for statistics that social support improves outcomes, how concerns over resource allocation have silenced the spirit of charity in contemporary healing. The health care system seeks control over diverse traditions, not integration with them. Acknowledge that much interest to integrate “alternative” healing practices followed surveys showing widespread use of such practices, that some new clinics juxtapose healing traditions without considering whether different traditions should be integrated, that academicians subject alternative traditions to standard statistical analysis when assessing outcomes and efficacy. The health care system embraces an ethic of selfish separation, not one of community and interdependence. See the distrust doctors harbor of “non-compliant” patients, the personal frustration physicians express when illnesses do not respond to prescribed treatments, the uncompromising drive of conventional medicine to label individuals diseased without due attention to other, more social senses of being. Although aware of these transgressions, we have, thus far, only feebly petitioned for change. Disaffection with the current system causes many healers to leave their professions rather than publicly advocate for improvement. This inability to stridently defend what we should hold most dear questions our commitment to sick people and healing. Nor have we shown great vision in shaping a model of integrated care for ill people. We should have decried the incursion of business into alternative health care, asking our leaders, and ourselves, why sick people seek alternative health care instead of how much they are willing to spend on it. Our innate sense of compassion, not our learned savvy for consumer trends, must guide us in efforts to integrate our diverse histories. We have, for too long, grown deaf to the voice of suffering rising from the depths of illness. We must, if we are to aspire to good and honorable healing, relearn the art of listening, and reaffirm our fundamental commitment to caring. We, therefore, representatives of the moral outrage of the healing professions, recognizing the urgent need to defend our histories of compassion and selflessness in healing, do solemnly publish and declare that sick people, healers, and healing traditions are interdependent; that kindness and charity are not hypotheses to be proven but values to be cherished; that healing rituals rooted in culture are not techniques to be integrated but heritages to be respected; that all people, no matter their financial fortunes, are entitled to compassion when they become sick; and, that all healers, no matter their traditions, are responsible for helping the sick in their journey to re-experience the whole. And, for the support of this declaration, with a resolute reverence for the presence of divine mystery in our lives, we pledge to those who are sick, and to each other, our hearts, our histories, and our sincere humility.

Cell biologists use a variety of techniques to study the structure and function of organelles. These experimental approaches can be broadly classified into imaging methods, biochemical (including immunochemical) methods, and recombinant DNA methods. Obviously there is not the space here to describe all these techniques in detail (see section 2.6, Further reading, for more comprehensive treatments). However, we need to look briefly at some of them, in order to understand how cell biologists set out to answer a particular question, And what information can be derived from the techniques available to them. we will make frequent references throughout this book to the experimental methods described in this chapter, which is best used as a resource to be consulted, rather than to be read from beginning to end.