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Students of Color have historically faced explicit and implicit forms of discrimination and oppression in educational settings. Unfortunately, not much has changed over the decades as Students of Color continue to experience white supremacy and other systems of oppression. As Students of Color enter graduate school, there are often fewer Students of Color, making these educational settings isolating and hostile. These experiences often encompass white supremacist policies, practices, and remarks that negatively impact Students of Color. With this in mind and as someone who identifies as a Chicana who was once in a doctoral program, I questioned how doctoral Students of Color navigate their programs at a predominantly white institution amidst racial trauma and stress occurring in and out of academia. This project is specifically guided by the following question: In what ways do doctoral Students of Color rely on each other to help navigate higher education? In order to address this, this project utilized participant observations, in-depth interviews, and pláticas. From the extensive community-based and collaborative work I conducted with a doctoral Student of Color group, two themes emerged from the data, which included (1) Community Space of Rest and (2) A Place to Heal. This project ultimately informs how various fields of study, especially social work, can better holistically support doctoral Students of Color in educational settings by centering healing frameworks that actively address and challenge white supremacy, along with other systems of oppression. [ABSTRACT FROM AUTHOR]

Through conceptual framing of "a vibe" and abolitionist teaching, our study explored the self-determining work of Black and other People of the Global Majority (PGM) who have curated "by us, for us" (BUFU) community spaces of belonging, healing, and liberation. We asked where PGM community members were finding refuge and what healing and abolition-centered work looked like in BUFU spaces during a spring and summer of viral and violent attacks and disproportionate deaths of Black folks and other PGM. Through engagement with two Black-led organizations, a community survey, and interviews, we identified three interrelated themes that characterized these community spaces. First, the spaces had soulful vibes cultivated through food, music, artwork, and the PGM folks who frequented them. Second, they offered healing vibes that allowed participants to exhale and find refuge from white supremacy and surveillance. Lastly, they were spaces that embodied abolitionist vibes evident in knowledge sharing, freedom dreaming, and calls for collective action. [ABSTRACT FROM AUTHOR]

The paper discusses analytical applications of the business model canvas (BMC) formulated by Osterwalder & Pigneur [1]. From this model, a methodological tool was devised and used as part of an academic research project, in which the categories (blocks) of the BMC were taken as conceptual categories and further processed through a failure mode and effects analysis (FMEA). The specifics of reversing the business model canvas are examined, since the model was conceived for entrepreneurs and not strictly for the analysis of pre-existing companies. The application of the tool was done within the multidisciplinary mixed methods (quantitative and qualitative) project ‘Business dynamics of the audiovisual industry in Bogota’, which was carried out from October 2017 to May 2019 at Manuela Beltran University in Bogota, Colombia. The methodological tool was applied to 32 key companies and four institutions of the local audiovisual industry through semi-structured interviews with people in managerial positions. The nine blocks of the BMC were conceptually developed to analyse the empirical data, holding them as internal variables. The assessment of the variables revealed opportunities for the growth and development of the companies and the whole industry, as well as patterns for the existing business models of the companies.

The purpose of this case series was to observe physical performance changes following an 8-week nonlinear periodization training program on firefighters currently on light duty who were cleared to participate in full physical activities. Two firefighters underwent an 8-week nonlinear periodization program. Participant 1 was returning from anterior cruciate ligament reconstruction and participant 2 from a non-surgical low back injury. The Incumbent Physical Ability Test (IPAT), 2-minute push-up test, 300-yard shuttle, and Gerkin protocol testing were assessed at baseline, week 4, and week 8. Both participants demonstrated improvement in assessments of physical performance and fitness across each assessment point, with exception of the Gerkin protocol, and were able to return to full duty at the conclusion of their rehabilitation training program. The physical demands of tactical professionals such as firefighters exceed those of the general population. As such, these individuals require both job-specific programming and assessments when transitioning from an injury to full duty. An 8-week nonlinear periodization program yielded improvements in performance of firefighting tasks and physical fitness in two firefighters returning to full duty after injury and highlighted effective interprofessional collaboration between the physical therapy and fitness team. [ABSTRACT FROM AUTHOR]

Latinx transgender people who are also immigrants experience barriers to health services and comprise a marginalized group at risk for poor mental health. Greater understanding of transgender Latinx immigrants' health needs and experiences with the U.S. healthcare system is needed to improve their access to health services. We conducted in-depth interviews with a purposive sample of transgender Latina immigrants (n = 10) in the Seattle, WA area. Analysis of the qualitative data involved a data-reduction process in which emergent themes were identified and coded to yield a set of core themes. Analyses revealed that Latinx transgender immigrants experience multiple levels and forms of rejection and discrimination depending on their contexts and the spaces they navigate. These experiences highlighted how participants confront frequent shifts in privilege and oppression, which shaped their access to health and mental health services. Efforts to develop linguistically and culturally appropriate health and mental health services for the Latinx transgender immigrant community must take into account the multiple contexts and communities that they inhabit. Strategies to enhance the health of transgender Latinx -immigrants should also harness the unique strengths and resilience of the community. [ABSTRACT FROM AUTHOR]