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Introduction and aim. Orthorexia nervosa is described as an obsession with consuming solely healthy foods accompanied by restrictive behaviors. Patients with chronic conditions frequently require dietary interventions alongside medication to manage symptoms and slow down disease progression. However, when dietary restrictions are taken to extremes, individuals may develop orthorexia nervosa, resulting in malnutrition and weight loss. This poses risks during treatment, where maintaining a balanced diet is vital. In this review we aim to display the prevalence of orthorexia nervosa in patients suffering from selected chronic diseases. Material and methods. A literature review was performed to investigate the prevalence of orthorexia nervosa among individuals with type 1 diabetes, inflammatory bowel disease, celiac disease, rheumatoid arthritis, and cancer. Description of the State of Knowledge. The occurrence of orthorexia reaches up to 7% in the general population, 72% in patients with type 1 diabetes mellitus, 77% in case of inflammatory bowel disease, 71% among individuals suffering from celiac disease, 75% in those with rheumatoid arthritis, and 50% in case of cancer. Orthorexia nervosa predominantly affects females who are younger, have higher levels of education, select organic foods, prepare their own meals, and have other concurrent chronic illnesses. The distress associated with diagnosis is considered the primary factor contributing to the development of this condition. Orthorexia ultimately leads to malnutrition, weight loss, impaired social functioning, and poses a risk of complications during the management of patients suffering from chronic diseases. Conclusion. The prevalence of orthorexia nervosa in patients suffering from the exhibited chronic illnesses is significantly higher compared to the general population. Therefore, early detection of this condition and intervention are necessary to improve patient management. Further research is needed to assess the frequency of orthorexia among individuals suffering from other chronic diseases. [ABSTRACT FROM AUTHOR]

This article critically explores responses to the suffering of animals caused by industrialised agriculture aiming to reflect on broader aspects of the current state of animal politics in the 21st century. Focusing on the regulatory schemes introduced to control the welfare of animals in Denmark, the article foregrounds sites of law enforcement and industry regulation, in which animal suffering is 'carefully' curated. The analysed material comprises inspection reports and interviews with veterinary officers and technicians charged with monitoring the level of care in Danish agribusinesses. The article builds upon Kelly Oliver's theory of witnessing to develop a sociological perspective on the function of expert testimony within regulatory and administrative domains – what is defined as acts of juridical eyewitnessing. Through this framework, it becomes evident that law and bureaucratic procedures wield considerable influence in transforming a social and legal expectation to reduce animal suffering into specific ethical-scientific and bureaucratic standards. Furthermore, in adopting a de-human-centred sociological lens, the article presents an alternative interpretation of the evolution of anti-suffering sentiment – understood as negative emotional responses to animal suffering – one in which the state plays a prominent role in shaping particular attitudes towards other animals based on 'seeing' and 'knowing' suffering. [ABSTRACT FROM AUTHOR]

Childhood cancers are life-threatening diseases that affect the whole family. During the treatment moral situations might arise. Research on how parents perceive moral challenges in childhood cancer care is sparse. The aim was to explore parents' main concern, and how they deal with their main concern, when facing moral challenges in childhood cancer care. Data collection included focus group interviews with parents. The data analysis was carried out according to a classical theory and revealed the core category "Sheltering in chaos". The strategies to handle the main concern included "To bring the child through a life-saving trajectory" by "Balancing control" and "Deliberating of suffering. The consequences included feelings of being "Torn between roles". "Familiarity" emerged as a facilitating factor to handle moral challenges. The results indicate that parents are torn between different roles, and that the care experience is improved through familiarity with the healthcare professionals. The following findings may inspire new ways of offering moral support to families in childhood cancer care. [ABSTRACT FROM AUTHOR]

The understanding and treatment of prearthritic hip disease has evolved remarkably over the past 20 years. The principal investigator and the multicenter Academic Network of Conservational Hip Outcomes Research (ANCHOR) group have had a key role in improving the quality of care for these patients suffering from the three most common prearthritic conditions: femoroacetabular impingement, developmental dysplasia of the hip, and residual Legg‐Calve‐Perthes Disease. We aim to demonstrate that based on the six quality of care dimensions as defined by Donabedian, our 20‐year academic journey has markedly improved the quality of care for young patients with prearthritic hip disease. [ABSTRACT FROM AUTHOR]

Diabetes mellitus is one of the most progressively increasing chronic diseases of the 21st century, which has a great effect on the quality of life of patients. Modern medical practice defines the disease as an important risk factor for the development of severe debilitating complications, impaired quality of life, requiring significant economic costs. The impact of this chronic disease on the affected individuals seriously reduces the quality of life in physical, psychological and social aspects. The concept of quality of life makes it possible to address and satisfy all the individual physical and mental health needs of patients. The quality of life reflects the subjective opinion and selfevaluation of patients suffering from diabetes mellitus, expressed in the reflection of the disease on their daily life. One of the complications and a health-related decrease in the quality of life is diabetic retinopathy. It is a serious and frequent complication of diabetes mellitus, with a chronic progressive course of development, which without adequate treatment can lead to a greatly impaired quality of life. The aim of the present study was to assess satisfaction and health-related quality of life in individuals suffering from type-2 diabetes and a realized ocular complication. Researched and surveyed during the period November 2022. - April 2023, there are 23 patients with type 2 diabetes mellitus and a diagnosed complication - diabetic retinopathy. With the help of a questionnaire consisting of 69 questions, divided into 3 groups of previously formulated questions, the patients were surveyed. Medical records were also used. Regarding general health, 17.39%(4) of the patients rate it as good, 78.26%(18) and 4.34%(1) rate it as very good. Compared to 1 year ago, 60.86%(14) of patients with diabetic retinopathy rated their health as the same, 26.08% (6) rated it as slightly worse, and 13.04%(3) of patients rated it rated as much worse now. Patients with DM and a realized eye complication are not only physically sick, but also have a lower self-assessment of quality of life, compared to the healthy population. Diabetes mellitus affects the quality of life of patients at different levels. Pain, discomfort, mobility are the main problems that affect the quality of life of patients with diabetes. [ABSTRACT FROM AUTHOR]

Coenzyme Q10 (Q10) and cholesterol are end-products of the mevalonate pathway, which is an essential metabolic network in the cell. Q10 has an established role as an electron transporter in the mitochondrial electron transport system and antioxidant protection. Here we investigated the hypothesis that chronic supplementation of Q10 could lower the cholesterol blood level in patients suffering from lipid disorders and ischemic heart disease (IHD). We also determined whether Q10 could influence the course of IHD assessed with the Rose questionnaire for the intensity of stenocardia symptoms. The study was conducted on 13 patients with mixed hyperlipidemia consisting of total cholesterol (TC) >300 mg/dL and triglycerides >200 mg/dL who were divided into those receiving orally either 50 mg Q10 t.i.d. (7 patients) or matching placebo pills (6 patients) over three months. We assessed TC and its fractions at monthly intervals. The findings were that Q10 significantly decreased the level of TC and low-density lipoprotein cholesterol by about 20% either, with inappreciable changes in other lipid fractions. Q10 also had a beneficial effect on stenocardia symptoms, lowering the incidence of chest pain attacks and the number of nitrate pills ingested. We conclude that Q10 exerts anticholesterolemic effects and is a viable candidate for adjunct hypercholesterolemia prophylaxis. [ABSTRACT FROM AUTHOR]

In multi-label learning (MLL), label-specific feature (LSF) learning assumes that labels are determined by their inherent characteristics. However, in multi-view multi-label learning (MVMLL), the heterogeneity problem persists within the feature space. The views with varying dimensions can result in different dimensions of extracted LSF. Existing algorithms extract the LSF for each view separately, suffering the inadequate communication of the LSF and poor classification accuracy. The subspace learning method can address the dimension-inconsistency problem in multi-views by extracting extract the shared subspace for each view by substituting the original view feature space. However, the individual subspaces contain relatively homogeneous information. Based on this analysis, the GLocal Shared Subspace Learning (GLSSL) algorithm was proposed for multi-view multi-label learning to access more informative subspaces. First, the label groups were obtained through spectral clustering, entirely considering the correlation between the label groups and features to identify the specific relevant view features corresponding to each label group. Subsequently, the global shared subspace (global subspace) and local shared subspace (local subspace) were extracted from the original feature space and feature sets, respectively. Finally, the local subspace was complemented with the global subspace for LSF learning. The proposed algorithm was validated through comparative experiments with several state-of-the-art algorithms on multiple benchmark multi-view multi-label datasets. [ABSTRACT FROM AUTHOR]

This article contributes to the discourse on global justice as it pertains to resources and the just distribution of resources. The focus is on the concept of scarcity. In examining different understandings of scarcity through the use of analogies and examples, a distinction is made between absolute scarcity and relative scarcity. I examine the conceptual understanding of scarcity of resources in the context of distributive justice. Conceptual clarity is necessary to ensure that scarcity is properly referred to in the discourse so that scarcity is not erroneously used when justifications are sought for material deprivation and consequent human suffering. The field of distributive justice arguably requires a full comprehension of scarcity of resources, and this can only be achieved by properly examining the concept of scarcity. [ABSTRACT FROM AUTHOR]

As service members transition from deployment to civilian life, they are also expected to reintegrate into society. An important part of this process is to "soften up" veteran or warrior identities and open up the self for both existing and new identities, mindsets, and ways of life. Past research has shown that the warrior mindset, in particular, can have negative health implications in the long run. The mindset can be costly, not only for the individual and their loved ones, but also for the healthcare services and other agencies. This article draws from a recent interview study with 24 deployed Swedish veterans suffering from deteriorating mental health without receiving a clinical diagnosis. Purposeful sampling was conducted with the support of the medical staff at the Veterans' Clinic at Uppsala University Hospital. Participants had been screened for posttraumatic stress disorder (PTSD) but had not received a clinical diagnosis. This constitutes a large and understudied patient group in the clinic. The medical staff selected patients based on the following criteria: deteriorating mental health, increased suffering related to PTSD symptoms, and issues related to moral issues, existential concerns, and identity. The sample included veterans from both the Swedish Armed Forces and other deploying agencies. Of the 24 interviewees, 19 were from the Swedish Armed Forces (16 men and three women), and five (four women and one man) were deployed by other agencies. The number of overseas deployments varied widely, with some interviewees having completed 1-2 deployments, while others had completed 3-8. Additionally, some interviewees had interrupted planned or ongoing deployments for various reasons. At the time of the interviews, none were serving full-time in the armed forces; all were veterans. The interviews took place during an intense wave of COVID-19 infections in Sweden in early 2022, so the majority were conducted via videoconference. The participants' veteran identities were abductively analyzed through the mask of secrecy, the stoic mask, and the mask of denial, which are elements of the "Mask of the Warrior." This mask functions to safeguard mission focus, to endure, to execute tasks in extremely stressful situations, and to solve operational tasks during deployments and combat operations. The analysis of the interviews suggests that certain elements in these powerful veteran identities can serve as breeding grounds for suffering later in life. The veterans in the study tended to be stoic about their deteriorating mental health, kept the suffering to themselves, and denied the harmful aspects of their deployments. Thus, the Mask of the Warrior played a counterproductive role for the individual, their friends and family, and life in the aftermath of deployments. Another implication of secrecy and denial occurred on the societal or macro and system levels due to the absence of sufficient insight, knowledge, and understanding of veterans among personnel within the healthcare system and other agencies. This made it difficult for the healthcare system, and other relevant agencies, to offer adequate care and to understand the participants' health issues during sick leave. The perceived absence of societal and organizational rewards and benefits for veterans who risk their mental health and lives during deployment can be seen as a failing implicit work contract. This lack of recognition may lead to the corrosion of character. [ABSTRACT FROM AUTHOR]

This article provides a phenomenological account of the role of existential feelings in the acute and lasting effects of psychedelic therapy and attempts to elucidate phenomenologically why certain psychedelic experiences in specific contexts have the potential of providing long-term relief from mental suffering. First, we explain Matthew Ratcliffe’s theory of existential feelings and use it to highlight shared phenomenological characteristics between various mental disorders. Next, we discuss the phenomenology of oceanic feelings to specify the kind of existential feeling that is involved in acute psychedelic experiences and connect this to the existential reorientation that may occur after the use of psychedelics. Following this, we show how this framework of existential feelings allows us to (1) characterize the phenomenological process that takes during therapeutic use of psychedelics, and (2) describe various conditions required for a successful therapeutic psychedelic experience. [ABSTRACT FROM AUTHOR]

Background: This paper aimed to explore the palliative care (PC) needs and barriers to access among cancer patients in a rural region of North India with a high cancer burden. Methods: A Participatory action research (PAR) approach was employed. Situational assessment, community sensitization workshops (CSWs) and door-to-door surveys were planned, conducted and developed over three PAR cycles. A parallel convergent mixed-methods approach was adopted wherein the quantitative data from door-to-door surveys and qualitative data from CSWs and investigator field notes were collected and analyzed to provide a comprehensive understanding of PC needs and barriers to access. Descriptive statistics and thematic analysis were used. Results: A total of 27 CSWs involving 526 stakeholders were conducted. A total of 256 cancer patients were assessed for PC needs and symptom burden using the Supportive and Palliative Care Indicators (SPICT-4ALL) and the Edmonton Symptom Assessment System (ESAS) tool, respectively. Based on the SPICT assessment, all patients (n = 256) satisfied general and/or cancer-specific indicators for PC. The majority (56.6%) had ≥ one moderate-severe symptom, with the most common symptoms being tiredness, pain and loss of appetite. Analysis of qualitative findings generated three themes: unmet needs, burden of caregiving, and barriers and challenges. Cancer affected all domains of patients' and their families' lives, contributing to biopsychosocial suffering. Social stigma, discrimination, sympathizing attitudes and lack of emotional and material support contributed to psychosocial suffering among cancer patients and their caregivers. Lack of awareness, nearby healthcare facilities, transportation, essential medicines, trained manpower and education in PC, collusion, fear of social discrimination, faulty perceptions and misconceptions about cancer made access to PC difficult. Conclusions: The study emphasize the need for and provide a roadmap for developing context-specific and culturally appropriate CBPC services to address the identified challenges and needs. The findings point towards education of CHWs in PC; improving community awareness about cancer, PC, government support schemes; ensuring an uninterrupted supply of essential medicines; and developing active linkages within the community and with NGOs to address the financial, transportation, educational, vocational and other social needs as some of the strategies to ensure holistic CBPC services. Trial registration: Clinical Trial Registry of India (CTRI/2023/04/051357). [ABSTRACT FROM AUTHOR]

The word proper to theology in the question of evil is neither ponerology nor theodicy, but soteriology. Evil acquires its true meaning in a profound theology of salvation which integrates the doctrine of creation, Christology and eschatology. For this reason, Christian theology tries to understand evil in the context of salvation history, which has its origin in the Father's plan, its realization through the Son and its perfection through the action of the Spirit. Christian faith and theology confront the reality of evil with the hope that Christ's resurrection gives us, while we walk by the power and action of the Spirit who leads us to definitive beatitude. [ABSTRACT FROM AUTHOR]

This paper aims to shed new light on the understudied classical Hebrew formulaic expression יום / עת צרה , "day/time of distress," by investigating the Hebrew Bible, the Hebrew texts of Ben Sira, and the Dead Sea Scrolls. After describing the formulaic dimension of this phrase and its fixed linguistic and conceptual patterns, it will be argued that the concept of narrowness usually attributed to צרה does not stand out when this lexeme is in collocation with יום / עת. The formulaic expression יום / עת צרה indicates the inner turmoil caused by threats to life. The notion of narrowness may belong to the etymology and meaning potential of צרה , but is insufficient to describe the patchwork of emotional states that assaults on life cause in those who go through the יום / עת צרה. It will also be shown that sometimes the idiomatic expression יום / עת צרה is replaced by cognate phrases that, although semantically similar, are usually used to convey ideas that are not intrinsic to the widely used phrase יום / עת צרה. [ABSTRACT FROM AUTHOR]

The COVID-19 global pandemic has brought unprecedented physical and mental health challenges to many, making the exploration of the spiritual dimension of suffering increasingly meaningful and relevant. Pope John Paul II's theologico-pastoral approach in Salvifici Doloris (SD) sheds light on how spiritual reflections and pastoral care anchored on the theology of Jesus Christ's sufferings can be put together to contribute to post-COVID-19 reflections. Given this context, this paper explores the perceptions and coping mechanisms of COVID-19 patients as they navigate the challenges of their illness. By examining patient experiences gleaned from medical and scientific journals, the study underscores the necessity of supporting individuals suffering from various diseases. As John Paul II thoughtfully remarks in Salvifici Doloris, there is a profound need to address patients' inquiries about "the cause, the reason, and equally, the purpose of suffering, and, in brief, a question about its meaning." Taking this into account, this paper contextualizes the theology of suffering articulated by Pope John Paul II in SD within the experiences of patients who contracted COVID-19 during the global pandemic. To embark on this discussion, the following themes about suffering are expounded: First, Insights into the Weight of Suffering Among Persons who Contracted COVID-19. Second, Understanding of Suffering in Salvifici Doloris, and Third, The Salvific Meaning of Suffering in COVID-19 and its Transformative Experience. [ABSTRACT FROM AUTHOR]

For almost three years, the COVID-19 pandemic seriously affected society. Mass gatherings were restricted during the surge, including religious activities and other public practices. However, some Filipinos opted to continue their panata (sacred vow) of self-flagellation during this health crisis, thus putting themselves at risk of being inflicted with the virus or being a spreader. This article explores the experience of selected flagellants who continued to fulfill their religious practice amid the pandemic. It draws inspiration from their narratives about their personal experiences of how they faced, struggled, and hoped to battle the "unseen" virus and the criticisms of others for what they did. Using interpretative phenomenological analysis (IPA), their interview transcripts elicit three recurrent themes: Suffering leads to finding God for support, sacred vow as unity to Christ's suffering, and spiritual reward over physical pain. These themes can contribute to future research on how opposing parties should negotiate when faith and health conflict. [ABSTRACT FROM AUTHOR]

Downbeat nystagmus (DBN) is the most common form of acquired central vestibular nystagmus. Gravity perception in patients with DBN has previously been investigated by means of subjective visual straight ahead (SVA) and subjective visual vertical (SVV) in the pitch and roll planes only during whole-body tilts. To our knowledge, the effect of head tilt in the roll plane on the SVV and on DBN has not yet been systematically studied in patients. In this study, we investigated static and dynamic graviceptive function in the roll-plane in patients with DBN (patients) and healthy-controls (controls) by assessment of the Subjective Visual Vertical (SVV) and the modulation of slow-phase-velocity (SPV) of DBN. SPV of DBN and SVV were tested at different head-on trunk-tilt positions in the roll-plane (0°,30° clockwise (cw) and 30° counterclockwise (ccw)) in 26 patients suffering from DBN and 13 controls. In patients, SPV of DBN did not show significant modulations at different head-tilt angles in the roll-plane. SVV ratings did not differ significantly between DBN patients vs. controls, however patients with DBN exhibited a higher variability in mean SVV estimates than controls. Our results show that the DBN does not exhibit any modulation in the roll-plane, in contrast to the pitch-plane. Furthermore, patients with DBN show a higher uncertainty in the perception of verticality in the roll-plane in form of a higher variability of responses. [ABSTRACT FROM AUTHOR]

Alleviation of human suffering is a key driver of antipoverty praxis. Poverty is a human experience of suffering from the violence of development, which often uses animals as relief and is insufficient to understand multispecies endurances of development. Positioning suffering per se as a critical reason to rethink development, this article aims to politicize animals' emotional, physical, and psychological suffering from being not human in relation to the human in development and antipoverty praxis. Animal suffering, although sharing characteristics with sufferings of vulnerable humans in poverty, contains distinct harms that arise from being not human. This article brings together relational poverty politics and critical animal geographies to showcase the sociospatial suffering of animals, entrenched in their inherent commodity-labor status, in and against the grain of poverty, the corollary of racial-anthropocentric-capitalist global development. It focuses on animals in coercive labor in the brick kilns in India's periurban regions, sites of peripheral capitalism that are constitutive of global production, and frontiers of extreme (human) poverty, and ecological degradation. Attending to fleeting moments of "everyday multispecies brilliance" from the grounded interspecific realities of the brick kilns, the article introduces human–animal relations into relational poverty politics, to overturn the anthropocentric theoretical hegemony of development and poverty, and address animal and human suffering together toward an anti-anthropocentric, antipoverty development praxis. [ABSTRACT FROM AUTHOR]

Is suffering really bad? The late Derek Parfit argued that we all have reasons to want to avoid future agony and that suffering is in itself bad both for the one who suffers and impersonally. Nietzsche denied that suffering was intrinsically bad and that its value could even be impersonal. This paper has two aims. It argues against what I call 'Realism about the Value of Suffering' by drawing from a broadly Nietzschean debunking of our evaluative attitudes, showing that a recently influential response to the debunking challenge (the appeal to phenomenal introspection) fails. It also argues that a Nietzschean approach is well suited to support the challenge and is bolstered by the empirical literature. As strangers to ourselves, we cannot know whether suffering is really intrinsically bad for us. [ABSTRACT FROM AUTHOR]

The life‐giving power of Christ's flesh and the unique efficacy of his atoning death are grounded in the fact that the flesh belongs to a divine person, the eternal Word. Though some theologians have argued that this should be explained by a divine sort of suffering taking place on the cross, this essay briefly critiques the idea of divine suffering in the atonement and proceeds to offer constructive discussion of other ways in which the life‐giving power of Christ's flesh and the efficacy of his atoning death are grounded in his deity. This first requires a consideration of the way in which Christ's humanity is empowered and supported by his deity in his suffering and atoning death, which will be articulated in dialogue with several patristic, medieval, and early modern theologians. A second essay will then elaborate further on the relationship between the efficacy of the atonement and the deity of Christ by discussing the way in which the ransom that Christ pays on the cross derives its infinite worth from his deity. [ABSTRACT FROM AUTHOR]

The life‐giving power of Christ's flesh and the unique efficacy of his atoning death is grounded in the fact that the flesh belongs to a divine person, the eternal Word. The previous article critiqued an attempt to explain the life‐giving power of Christ's flesh by way of a divine suffering on the cross and instead sought to ground the efficacy of Christ's atoning death in the proper and instrumental power of Christ's humanity. This second article argues that the efficacy of Christ's atoning death is grounded also in the infinite worth of the ransom that he pays on the cross. The claim that the infinite worth of Christ's ransom is derived from his deity, which itself does not suffer or die, will be articulated in dialogue with several patristic, medieval, and early modern theologians. [ABSTRACT FROM AUTHOR]

The aim of this essay is to reconsider the way scholarship conceives the role of the devil in early Christian approaches to evil and suffering, using as a case study theological reflection on this theme by Basil of Caesarea and Gregory of Nazianzus. Through a close reading of three texts concerned with the origins of evil, suffering, and the continued presence of the devil on earth after Christ's victory, I propose the devil's existence contributes to the mystery of evil for Basil and Gregory. Put simply, the devil does not serve as a strategy to solve problems of evil and suffering. The devil himself is a problem. [ABSTRACT FROM AUTHOR]

In the context of neoliberalism and increasing globalization, technocratization, and scientification of mental health care, people suffering from socio-politico-economic problems ranging from poverty to structural violence are often transmogrified into "patients" with mental health problems to be "treated" with psychopharmaceuticals and individualized psychological therapies. Drawing from three socio-political issues India witnessed in the past 3 years, concerning three marginalized sections, namely, farmers, LGBTQIA+ people, and migrant workers, I illustrate the silence of mainstream mental health disciplines in India on sheer instances of structural violence and social suffering. Deflection of attention from human rights violations by mainstream mental health systems raises critical questions about the ethics and politics of mental health disciplines. The social, political, and material contexts that are central to lived experiences are almost always unaccounted in mental health academia, research, and practice. Engaging people with lived experiences advances equity by breaking down power dynamics, establishing collaborative decision-making, and improving equitable outcomes. Thus, knowledge production in mental health becomes irrelevant to political action and transformative policies that are crucial for positive mental health outcomes. By ignoring and thus implicitly sanctioning discriminatory, exploitive neoliberal architecture, mental health systems maintain the very upstream factors that cultivate and sustain mental distress. In this way, mainstream mental health practice in India fails to undertake world-making , raising deeper questions in public mental health ethics. [ABSTRACT FROM AUTHOR]

Background: Exposure to suffering can lead to compassion fatigue in undergraduate nursing students. Objective: Guided by resilience theory, a cross-sectional, correlational design was used to investigate the potential moderating effect of positive thinking skills on the relationships between views of suffering, compassion fatigue, and compassion satisfaction. Results: In 157 undergraduate nursing students, multiple regressions revealed that views of suffering and positive thinking explained 23.8% of the variance in compassion satisfaction (F 11,145 = 4.121, P <.001), and 21.9% of the variance in burnout (F 11,144 = 3.786, P <.001). The Suffering God view, which stresses the presence of a compassionate deity amid suffering, and positive thinking had significant main effects on compassion satisfaction (β = 0.349, P =.025; and β = 0.309, P <.001, respectively). Positive thinking, the Suffering God view, and the Random view, in which the occurrence of suffering is random and purposeless, had significant main effects on burnout (β = −0.280, P <.001; β = −0.392, P =.014; and β = −0.206, P =.014, respectively). The Unorthodox view, in which a deity exists that allows suffering, had a significant main effect on secondary traumatic stress (β = 0.232, P =.027). Positive thinking did not moderate any of the relationships between the views of suffering and the dependent variables. Conclusions: Knowledge of these relationships can aid in the assessment of nursing students at risk for poor outcomes and guide intervention development to promote professional quality of life. [ABSTRACT FROM AUTHOR]

The First World War created landscapes in which people and the natural world became deeply entangled through conflict in a never-ending cycle of destruction and rebirth. Soldiers renegotiated their understanding of the natural world to survive, which in turn led to empathy for its suffering. After 1918, these more-than-human worlds of war became sites of pilgrimage and remembrance, strictly human places in which nature's war-life was not acknowledged, influencing the post-conflict heritage process to focus on the human cost of war. Nevertheless, some areas could not be salvaged and were designated as 'zone rouge' (red zones), places heavily destroyed and contaminated with war-waste, unfit for human beings. Today, isolated sections of the Western Front retain this status, as do many post-1918 conflict landscapes around the world, with ecologies of violence managed by people, but not controlled. This paper critically analyses the memorial landscape of Vimy Ridge in northern France, comparing its adjacent section of zone rouge with the more manicured publicly accessible ritualised space. In doing so, it suggests these forbidden places can act as memorials to the more-than-human cost of modern warfare and thereby play a pivotal role in the Authorised Heritage Discourse of remembrance as heritage practice. [ABSTRACT FROM AUTHOR]

In Cormac McCarthy's Suttree, the novel's titular protagonist Cornelius Suttree resists his father's self‐righteous conviction in the Nietzschean "pathos of distance" by living among Knoxville's helpless and destitute and testing the theory that "there is nothing occurring in the streets." Among the city's underclass, Suttree finds a commonality in human suffering and comes to the profound realization that "all souls are one and all souls lonely." The essay demonstrates how Suttree's personal experience of dearth and deprivation and the sense of fellow feeling, pity, and outrage elicited from his perception of and concern for the frequently unjust suffering of others are instances of pathos that persuade him to reject his father's aristocratic and elitist "pathos of distance" in favor of the egalitarian and democratic "pathos of oneness." [ABSTRACT FROM AUTHOR]

This article starts by examining the present state of death ethics by attending to the euthanasia debate. Given that voluntary active euthanasia has seen strong support in the academic community, insights on the choiceworthiness of continued existence may be derived. Having derived cases of choiceworthy nonexistence (which I refer to as choiceworthy nonexistence [CNE] cases), I extend these intuitions to lives not worth starting, or choiceworthy nonexistence for potential people (which I refer to as foetal‐CNE, or fCNE cases). Although I depart from Benatarian antinatalism by rejecting Benatar's claim that all existence is necessarily a harm, I posit a weaker argument that all existence is likely a harm since we cannot know until later in life if an existence is a harm. If I am right, then we have prudential reasons not to bear children, since they are more likely to suffer in lives not worth living than not. [ABSTRACT FROM AUTHOR]

Background: Several medical diagnoses generate unpleasant smells, which cause suffering for patients. There is no culturally accepted language for malodour, and the topic is encircled by silence in nursing. Aim: To facilitate communication with patients on unpleasant smell. Method: A linguistic analysis of verbal expressions from 11 patients suffering from malodour was conducted. Discourse-based metaphor theory guided the analysis. Findings: Metaphors of comparison and orientation were the most common categories of metaphors. The comparisons referred to bodily waste products and rotting processes. Metaphors of orientation illuminated how the unpleasant smell moved around and settled down in the body and in their homes without the patients' control. Swearing was used to convey suffering. Conclusion: The figures of speech provided new insight into how malodour affected the patients existentially by threatening social relations, freedom and integrity. Recognizing the patients verbal expressions may act as a starting point for communication. [ABSTRACT FROM AUTHOR]

The article focuses on exploring the complexities of violence, victimhood & power dynamics through a visceral and personal lens. Topics include the metaphorical and literal aversion to sensuality; the dehumanizing effects of societal violence; the cyclical nature of trauma and suffering within families; and the paradox of cruelty and its lack of genuine pleasure, contrasting it with the hawk's predatory joy, while reflecting on historical injustices and personal suffering.

Objective Strokes are among the most destructive health problems. They can especially have detrimental effects on the occupational performance of sufferers. The experiences of patients suffering from stroke regarding the impact of the disease on their occupational performance, especially the barriers and facilitators of this performance, can help understand this phenomenon better and design client-centered interventions in this field. Nevertheless, a limited body of literature has investigated the encounters of these individuals and their familial caretakers within this domain. Therefore, the objective of this research is to synthesize the available research evidence regarding the experiences of stroke survivors and their family caregivers regarding barriers and facilitators of occupational performance after stroke. Materials & Methods All published articles were searched from 4 databases without a time limit according to the determined keywords. Among the 70 articles found, only 22 were included in the study and analyzed based on the quality indicators. Results The analysis of extractive studies led to the emergence of two categories of barriers to occupational performance with subcategories of individual obstacles, contextual barriers, and rehabilitation barriers and facilitators of occupational performance with subcategories of educational strategies, development of environmental support, and strengthening of individual strategy. Conclusion Clients with stroke have many barriers in their occupational performance, and the barriers that are related to the context of rehabilitation are significant. In addition to these important barriers, the existence of supportive and educational facilitators can help improve the client's occupational performance. A better understanding of the factors related to the occupational performance of patients suffering from stroke requires more studies, especially in the relationship between the context and professional issues of occupational therapy and clients' occupational performance. [ABSTRACT FROM AUTHOR]

We examined the feasibility of a one-week self-compassion intervention delivered exclusively online to competitive men athletes. Information regarding the content of the intervention, including specific modules and protocols, are included in this manuscript. Our findings are encouraging for the feasibility of the intervention, with data trends in hypothesized directions (e.g., self-compassion levels increased at post-intervention). The men athletes generally considered the self-compassion intervention helpful, particularly for easing emotional suffering from sport-specific difficult experiences and to move forward adaptively. Recommendations based on our evaluation of the intervention are also included for those hoping to deliver similar services in the future. [ABSTRACT FROM AUTHOR]

Why do followers' reactions to perceived paradoxical leader behavior (PLB) differ? To answer this question, we draw from self-regulation theory and argue that making sense of a paradoxical leader's seemingly contradictory behavior can pose a challenge for followers and requires specific cognitive traits and abilities that enable them to navigate such complex and dynamic environments. We propose that followers who lack these cognitive traits and related abilities find it more difficult to make sense of and navigate their paradoxical leader's behavior, thereby perceiving them as behaviorally unpredictable. This, in turn, impairs followers' self-regulation when working with such leaders, and leads to lower well-being. Conversely, followers endowed with appropriate cognitive traits can make sense of PLB and thrive in these environments. To test our propositions, we conducted two multi-wave field studies. In Study 1, we examine the role of followers' trait cognitive flexibility in interpreting PLB; whereas Study 2 explores the role of followers' trait self-regulation. The findings from these studies support our hypotheses, with an important implication: the efficacy of PLB may not only solely depend on a leader's ability to enact these behaviors but also on their followers' ability to interpret and make sense of them. [ABSTRACT FROM AUTHOR]

A ‘no‐ownership’ or ‘no‐self theory’ holds that there is no proper subject of experience; the ownership of experience can only be accounted for by invoking a sub‐personal entity. In the recent self‐versus‐no‐self debate, it is widely assumed that the no‐ referent view of ‘I’, which is closely associated with Wittgenstein and G. E. M. Anscombe, implies a no‐ownership theory of experience. I spell out this assumption with regard to both non‐reflective and reflective consciousness and show that it is false. If the so‐called ‘self’ is an individual, the person, nothing more is required for the ownership of sensations than the non‐reflective experiencing, undergoing, or suffering of them, whereas the sense of ‘ownership’ of reflective consciousness varies according to the type of ‘I’‐thought in question. Ownership of ‘I’‐thoughts about one’s own actions, for one thing, is a matter of being able to fit future actions to them or answer questions as to why one is doing what one does. [ABSTRACT FROM AUTHOR]

In a recent article, James Spiegel has suggested ways in which premortalism may bolster the free will defence in response to the logical problem of evil. Building on his presentation, this present article further reinforces the premortalist free will defence whilst also critiquing similarly related defences (such as the necessity of nomic regularity for significant freedom). Contrary to expectation, the premortalist defence is compatible with diverse accounts of divine knowledge (i.e., middle knowledge, dynamic omniscience, etc.) and does not present overly problematic questions of identity if substance dualism is presupposed. More importantly, the premortalist free will defence raises critical questions of consent and agential contractualism that are often overlooked in the literature. Over against a consequentialist framework, the premortalist defence acknowledges the importance of treating the agent as an end in and of herself. Questions of eschatology naturally arise, and contra James Spiegel, this article will propose that universalism, the belief that eventually all will be saved, is nigh undeniable on a premortalist account, given perfect being theism. [ABSTRACT FROM AUTHOR]

Witnessing the suffering of innocent victims can motivate observers to interpret the situation in ways that justify that suffering, such as viewing victims as more personally responsible or possessing negative traits. In a pre‐registered cross‐cultural experiment (N = 831 from India, Singapore and the USA), we tested whether belief in karma—a supernatural force that can be used to explain current misfortune as payback for past misdeeds—affects people's tendencies to blame victims for their misfortune. Participants read and evaluated descriptions of ostensibly innocent victims of misfortune, both before and after thinking about karma. When thinking about karma, participants rated victims as possessing more negative traits, and (in the USA) being less similar to participants themselves, compared to their baseline judgements. Belief in karma also indirectly predicted negative evaluations, due to karma believers' greater perception that victims were personally responsible for their situation. These results are consistent with previously established patterns of victim derogation and show how karma can shape social judgements in a manner that bolsters the perception of a just world where bad things are believed to happen to bad people. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic changed people’s lives and resulted in tremendous pain, loss and suffering. The Rio Grande Valley (RGV), in the state of Texas in the U.S., was one of the regions with the highest number of infections and deaths during the pandemic. However, individuals’ bereavement in the RGV is rarely addressed. In this qualitative study, a snowball sample of 47 individuals who had lost their loved ones during the years 2020–2021 were interviewed and invited to engage in an art activity. The findings revealed four themes: peculiar funeral, grieving confusion, loved ones’ memories, and connection to self and the lost one through art. Results indicate that the collective aspect of the funeral was disrupted during the pandemic and created emotional numbness and denial. The intensity of grieving did not decrease with time. The participants mainly relied on their family support and rarely sought professional help. A culturally adapted intervention is needed to address long-term bereavement in this community. Analysis of the art activities indicated that all participants had a feeling of peace and relief afterward, especially male participants who had difficulty expressing their emotions. The participants reported that the artwork positively affected their grievances and that the process was satisfying. [ABSTRACT FROM AUTHOR]

This study examines how Americans' narratives of pain are connected to social inequalities using more than 1,500 in-depth interviews collected as part of the American Voices Project. Our novel mixed-method approach to these "big (qualitative) data" uses machine learning and qualitative analysis to demonstrate that discussions of physical pain are prevalent across groups, but narrative content varies by demographics including educational background and gender identity. Our findings demonstrate (1) that pain is commonly described as a challenge that shapes everyday life, (2) that pain narratives often invoke morality and distinction, and (3) that narratives diverge around discussions of unequal medical treatment, illness identities, vulnerability and suffering. We discuss the implications of our findings for scholarship on inequality and experience, social scientific methods, and health policy. [ABSTRACT FROM AUTHOR]

The farming of sturgeon to produce caviar is increasing globally, even though little is known about the welfare implications of aquaculture for these unique, long-living, and large animals. The use of non-lethal methods for egg harvesting is increasing, as these methods are thought to offer a more ethical alternative to traditional methods where the female is killed. However, these “non-lethal” methods raise significant welfare concerns including routine handling, surgical procedures, and painful procedures, and could potentially perpetuate suffering. Consequently, there is an urgent need for significant exploration and research into this field. This review presents and discusses some of the welfare concerns associated with producing caviar from sturgeon, including the traditional and non-lethal methods of egg harvesting and the concerns associated with rearing them in aquaculture systems. It concludes in stating that the welfare issues involved with non-lethal caviar production are too sizeable to warrant its description as an “ethical or humane” alternative to traditional caviar production. [ABSTRACT FROM AUTHOR]

AbstractThis article is interested in entering the conversation at the intersection of Biblical studies of suffering and the experiences of those living with disabilities. It will begin by focusing on the suffering portrayed in the Book of Job, and more specifically his discourse with God in Job 7:17-20. In the story of Job, we find perhaps the central question of the human condition, the question of suffering. And, more profoundly, the question of unmerited suffering of the innocent, the good, the faithful. The scholarship around the Book of Job, and readers of Job throughout time, have reflected on this problem of theodicy: how can a good and loving God permit, even ordain, human suffering? This article is interested in a slightly different question, arising from engagement with Job 7:17-20. It will explore the question of divine attention in the form of disability, and how this attention is experienced first by Job and, in the latter part of the article, by individuals living with disabilities today. This article, through the voices of individuals living with disabilities, will evince that the presence of God is experienced by many not as divine surveillance or oppression, as we read in Job’s lament, but is instead a source of grace, healing and connection. [ABSTRACT FROM AUTHOR]

Recently, there has been growing interest in the concept of political anxiety. One important question that remains unanswered is whether political anxiety is just a symptom of general anxiety—that those reporting anxiety tied to politics are the same individuals who would already score highly on measures of general anxiety. Using survey data collected in 2023 (N = 436), we find that measures of political and generalized anxiety do not appear to be tapping into a single underlying construct. In addition, the systematic correlates of these measures identified by previous literature are not equivalent predictors of the different types of anxiety. Politics seems to be a source of apprehensiveness and worry that affects individuals who are not necessarily suffering from general anxiety. [ABSTRACT FROM AUTHOR]

Empathic qualitative methods have become emblematic of early Chicago sociology. Yet methods were not formalized through the early 20th century and empathy was not in usage as a term. Only at mid‐20th century did methodological formalization in sociology begin to occur, and an additional quarter‐century passed before writing about empathy in sociological methods began to crystallize. Nevertheless, a portion of early Chicago sociologists, assimilating pragmatist thought, established a framework for the deployment of empathic acumen. Because empathy involves understanding others, it is argued that it is central to the study of social life. The article contends that understanding empathy must be as central to the social scientist's knowledge as it is to the effective deployment of research methods: a competent quest to generate knowledge about social life is premised on empathy. To heighten awareness of empathy, an epistemology is necessary. To this end, the article examines empathy as situated by a set of organizational and historical conditions that account for its origin and ascendance as a prescriptive characteristic of sociological work. The author draws attention to the significance of suffering and suggests that its religious precepts are transmuted for the conditions under which sociology develops in turn‐of‐the‐century Chicago. [ABSTRACT FROM AUTHOR]

This article explains that, why, and how process thinkers and Hartmanian axiologists affirm most, if not all, that Buddhism denies with respect to the positive goodness of ordinary conscious or aware lives, human and nonhuman. According to mainstream Buddhism, all the intrinsic, extrinsic, and systemic values of ordinary human existence are illusions, so we should avoid being involved with or attaching ourselves to any of them. By contrast, process thought and axiology affirm, cultivate, nurture, and encourage involvement with and attachment to all positive human values. Buddhism insists on the illusory nature of all intrinsic values (e.g., individual human selves, including ourselves), all extrinsic values (e.g., the everyday practical, useful, and sensory objects, processes, and activities of life), and all systemic values (e.g., all human thoughts, beliefs, and systems, except for the Four Noble Truths and the Eightfold Path). Process thinkers and Hartmanian axiologists insist that such things are very real and should be taken with utmost seriousness. By "illusory," Buddhists may mean nothing more than that all such things are temporal, fleeting, transient. For this reason, they claim, all attachment to or positive valuation of such things leads to suffering. I fully agree with the transience of all momentary actualities, but I react to and deal very differently with the positive values involved in such transience. [ABSTRACT FROM AUTHOR]

The poetry of complaint expanded in the seventh century of the Hijra due to the deteriorating social, economic, and political conditions that people experienced during the late Abbasid rule and the onset of Mongol and Crusader invasions of large parts of the Islamic state. It was natural for all these events to reflect on the psyches of poets and subsequently on their poetry, as they serve as the voice of their community, depicting its suffering from these events. Complaint is a means that helps individuals express the hidden sorrows of their hearts and the pains they endure, in a sincere manner, stemming from a genuine experience where there is no room for flattery or time to choose words. It is an immediate reaction to the personal concerns that the poet suffers from, which they alleviate by sharing with others, achieving a sense of catharsis that brings them psychological comfort. The research is structured into an introduction and four sections. The introduction defines the concept of "self-complaint poetry." The first section is dedicated to complaints about illness, the second to complaints about aging and gray hair, the third to complaints about time, and the fourth to complaints about the loss of loved ones. [ABSTRACT FROM AUTHOR]

The confessional doctrine of the exalted post-Easter Jesus, divine saviour, planted by nineteenth-century missionaries, has a long tradition in Myanmar churches. In order to equip these churches for the current Myanmar context, it is time to decolonize the Western heritage of confessional reading of the New Testament. It is essential to reread the Jesus tradition recorded in the Gospels in the specific contexts of then and now. Thus, this paper argues that in the current context of the critical situation in Myanmar, the exalted Christian saviour does not save the suffering citizens from life-threatening war or injustice, nor churches from being destroyed by abusive authority. This exalted heavenly Christ does not liberate the suffering people from the physical, spiritual, and mental sufferings inflicted on them. Nor does he liberate them from the homelessness or IDP camps or from their status as outcasts. What is needed instead is a contextual reading of the life of Jesus, within the Jewish context of second temple Judaism. This theopolitical Jesus encourages Myanmar Christians and the citizens of Myanmar; he becomes a sympathetic figure sharing comparable troubles and an example of how to stand up for the people who suffer injustice and to engage in the work of restoration. [ABSTRACT FROM AUTHOR]

In this study, I present the Chan Buddhist alternative to phronesis or 'practical wisdom'. Instead of involving the skill or 'know-how' in applying moral principles to particular situations, the Chan Buddhist virtuously responds to situations because they understand how each situation is a 'part' of a larger whole or a 'function' (用) of the 'body' (體). Ultimately, this sensitivity to how each situation is meaningfully situated within a context of relationships is what motivates the Chan Buddhist's spontaneous compassion towards the suffering of existence in its entirety. [ABSTRACT FROM AUTHOR]

In everyday life, one encounters many experiences of affliction that, for whatever reason, nature (ours or others') cannot resolve. Yet, when nature's finite resources are exhausted and hope seems in vain, humans often experience extra-ordinary moments of renewal and resolution—breakthroughs, remissions, insights, and conversions. We experience these moments in our natural existence; yet, we feel they cannot originate, cannot be attributed to nature alone. Rather, these experiences, called "graces" in Christianity, are attributed to a divine power acting in us. How do we come to describe these experiences in this way? Is it possible to formulate a general theory of these experiences as "graces"? Is there an "experience" of grace in general, a "state of grace", which serves as ground and unifying experience for the "graces" we receive? Working from the Catholic theological point of view, this paper examines such experiences of affliction and renewal, as well as the basic Catholic framework schematizing them as found in the Bible and Catholic religious writings. In doing so, this paper highlights the theme of impossibility (absolutely or in context) underlying each experience, and broadly categorizes them as happening within three regions of human life: the external, ethical sphere, the interior self-relationship, and the vertical relationship to the Divine. In dialogue with theologians and phenomenological thinkers, general formulations of the experiences are placed within their respective spheres, and certain problems in the identification or interpretation of these experiences are identified. The paper then explores how the experience of a "New Creation" can serve not only as a label for the totality of these experiences, but also as a totalizing and overarching ground-experience of "grace" and an interpretive hermeneutic for graces in general. As a result, a graced moment of total personal "rebirth" or "recreation", prevenient with respect to any personal co-operation or experiences of grace as grace, is identified as a potential ground for all other graces considered. Finally, this paper considers some potential implications of this account of grace for both Catholic thought and Phenomenology more generally. [ABSTRACT FROM AUTHOR]

Although people across the globe experience suffering, some individuals find it difficult to respond to others' distress because they might not know what would be most helpful to that person in that particular situation. For instance, would a response that focuses on the silver lining or one that acknowledges the suffering of the other person be more compassionate and helpful? In this paper, we demonstrate that the construct of avoided negative affect (ANA), the degree to which people want to avoid feeling negative, can predict individual differences and explain cultural variations in several aspects of compassion. Because ANA is a relatively new construct, we review research that focuses on concepts that are related to, but differ from ANA. Then, we summarize individual and cultural differences in ANA and their consequences for expressions of sympathy and compassion, conceptualizations of compassion, noticing suffering (including acknowledging suffering such as systemic racism), and well‐being. Across many studies conducted in various cultural contexts including Ecuador, Mexico, China, Japan, Germany, and the United States, ANA can partly explain cultural differences in different aspects of compassion. This work has important implications for cross‐cultural counseling, anti‐racism trainings, and conflict resolution. Noticing others' suffering and understanding what compassion entails for different people in different settings can result in treating others the way they want to be treated. [ABSTRACT FROM AUTHOR]

The term "Medically Unexplained Symptoms" (MUS) describes chronic symptoms for which medical investigations fail to reveal a specific pathology or biomarker. Even as MUS are among the most prevalent chronic health problems in the global north, patients who experience them reside in a nebulous space. Such nebulousness is heightened for women patients. Moreover, women report MUS at higher rates than men. In this review essay, we analyze the medicalization and feminization processes vis-à-vis MUS by focusing on two particular syndromes: Fibromyalgia (FMS) and Long COVID (LC). FMS and LC present clear parallels that allow us to trace an unhappy marriage of women and MUS. We demonstrate how the medical constructions of these two syndromes as knowledge categories are representations of medical uncertainty vis-a-vis women patients. We then scrutinize the resulting gendered consequences of these categories for the illness experience. We conclude our review by calling for a cultural reorientation in our thinking about MUS that centers a recognition that the origins and manifestations of a great deal of human suffering reside outside of medicine's ways of knowing. In so doing, we connect to foundational claims in medical anthropology and sociology; namely, that illness is more than disease, and health cannot be achieved primarily via biomedical means. [ABSTRACT FROM AUTHOR]

Purpose: Loitering aerial vehicle (LAV) swarm safety flight control is an unmanned system control problem under multiple constraints, which are derived to prevent the LAVs from suffering risks inside and outside the swarms. The computational complexity of the safety flight control problem grows as the number of LAVs and of the constraints increases. Besides some important constraints, the swarms will encounter with sudden appearing risks in a hostile environment. The purpose of this study is to design a safety flight control algorithm for LAV swarm, which can timely respond to sudden appearing risks and reduce the computational burden. Design/methodology/approach: To address the problem, this paper proposes a distributed safety flight control algorithm that includes a trajectory planning stage using kinodynamic rapidly exploring random trees (KRRT*) and a tracking stage based on distributed model predictive control (DMPC). Findings: The proposed algorithm reduces the computational burden of the safety flight control problem and can fast find optimal flight trajectories for the LAVs in a swarm even there are multi-constraints and sudden appearing risks. Originality/value: The proposed algorithm did not handle the constraints synchronously, but first uses the KRRT* to handle some constraints, and then uses the DMPC to deal with the rest constraints. In addition, the proposed algorithm can effectively respond to sudden appearing risks by online re-plan the trajectories of LAVs within the swarm. [ABSTRACT FROM AUTHOR]

Inspired by critical trauma and embodiment theories, this study aims to illustrate how an arts-based approach such as body mapping assists in exploring the lived experiences of youth, potentially serving as a trauma-informed approach. This qualitative study collaborated with street-involved and homeless youth (SIHY) who have eating struggles while living in situations of food insecurity and other forms of oppression. Eleven participants partook in three individual face-to-face interview sessions and one arts-based body map activity, respectively, at a local SIHY resource centre in a metropolitan city in Canada. Guided by Interpretative Phenomenological Approach (IPA), our findings illustrated how body mapping (1) enabled a deepened understanding of SIHY's eating struggles as both a form of suffering and an embodied means of coping with food insecurity and other systemic and relational trauma(s); (2) provided a transformative experience leading to greater self-compassion and healing; and (3) served as a trauma-informed method that fostered choice and validation. We attest that, as a creative and supportive clinical and research tool, body mapping taps into the unspoken, expressive, embodied, and somatic aspects of eating struggles, food insecurity, poverty, and other forms of oppression deepening knowledge and informing social work research and practice. [ABSTRACT FROM AUTHOR]