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This essay looks back at what accountancy and the world were like in 1973, when the Academy of Accounting Historians was formed. It can be considered a minor reminiscence—perhaps a miniature time capsule to refresh recollections as the 50th anniversary year of the Academy approaches.

Background: Joint hypermobility (JH) is a common clinical finding amongst hereditary connective tissue disorders that is observed in pediatric rheumatological settings, and often associated with chronic pain. JH may also contribute to deficits in physical functioning and physical activity, but previous findings have been inconsistent. It is possible that physical activity impairment in JH may be due to chronic aberrant movement patterns subsequent to increased joint laxity. Method: As part of a larger randomized pilot trial of juvenile onset fibromyalgia (JFM), asecondary analysis was conducted to explore whether adolescents with JFM and JH differed from non-JH peers in terms of pain, daily functioning, and movement biomechanics during a moderately vigorous functional task. Results: Thirteen adolescents (36.1%) from the larger sample of adolescents with JFM (N=36) met criteria for JH. Those with JH exhibited poorer overall functioning but there were no differences in pain. Those with JH exhibited decreased hip flexion and frontal plane hip moment (e.g., resistance to dynamic valgus) during the landing phase (early stance) and greater hip and knee transverse plane moments during the propulsion phase (late stance) of the drop vertical jump task (DVJ). No other differences in lower extremity biomechanics were observed between study groups. Conclusions: There were small but notable differences in biomechanics between patients with JFM who also had JH versus those without JH during a landing and jumping task (e.g., DVJ). These differences may indicate decreased joint stiffness during landing, associated with increased joint laxity and decreased joint stability, which may put them at greater risk for injury. Further study is warranted to examine whether these biomechanical differences in patients with JFM and JH affect their response to typical physical therapy or exercise recommendations.

This article explores the apparent discrepancy that exists between religious claims concerning personal salvation and actual behavior among the many different kinds of Protestant Christians in Kenya and asks the question, how can a religion which seems to make such exalted claims of personal religious experience and status appear to make so little actual difference in how many of these Christians live their lives? And this in spite of the clear moral mandate contained in the Scriptures these churches and their members claim to believe. Hypocrisy, of course, is a reality in every religious system. But what seems to be occurring in Kenya (and throughout sub-Saharan Africa) goes far beyond anything that could be attributed to ordinary hypocrisy. And the question that comes to mind is Why? What is going on here? The country where this study has been undertaken is Kenya, and the observations that are made are not scientifically gathered, but rather are self-reported by Kenyan church leaders themselves. Their evidence is thus not determinative, but supportive of the central claim of the article. It is the argument of this article that the core issue facing Kenyan Christians and Kenyan churches behind this discrepancy is a theological and systemic one, namely how salvation is understood and preached by different Kenyan Christian leaders and the role that sanctification plays (if at all) in the contemporary Kenyan Christian understandings of what it means to be “saved” and thus what it means to be “Christian”. The sampled views of Kenyan Christian leaders are explored. Conclusions are drawn and recommendations offered to help Christian leaders begin to address the gap between “salvation” as it is understood and proclaimed and sanctification as it is experienced and lived in the ordinary Christian life.

For a given skin cancer, a number of treatment options are often available. The decision of which method to use is usually made by the treating physician. Despite significant changes to the healthcare system of the United States over the past ten years, healthcare costs continue to rise. These costs often affect patients in the form of higher deductibles, copays, and insurance premiums. The goal of this study was to determine patient attitudes regarding discussion of cost of skin cancer removal procedures and repairs. A 12-question survey was administered to 100 patients presenting for treatment of a skin cancer at an academic center. The first six questions addressed the importance the patient placed on treatment cost and related discussions, and the final six questions addressed repair cost. Greater than two-thirds of respondents felt that cost of both treatment (76%) and repair (67%) is somewhat or very important. Most patients reported that the cost of skin cancer treatment (56%) and repair (54%) should be considered by their surgeon. Furthermore, a majority of participants felt that cost differences should be discussed prior to treatment (67%) or repair (67%). Most respondents believed that cost discussion prior to treatment (64%) and repair (67%) would not affect their level of procedural anxiety. In conclusion, patients value cost discussions for treatment and repair of skin cancer. Surgeons should consider discussing these issues with patients in the appropriate clinical setting.

Background: Joint hypermobility (JH) is a common clinical finding amongst hereditary connective tissue disorders that is observed in pediatric rheumatological settings, and often associated with chronic pain. JH may also contribute to deficits in physical functioning and physical activity, but previous findings have been inconsistent. It is possible that physical activity impairment in JH may be due to chronic aberrant movement patterns subsequent to increased joint laxity. Within a larger study of juvenile onset fibromyalgia (JFM), a secondary analysis was conducted to explore whether adolescents with JFM and JH differed from non-JH peers in terms of pain, daily functioning, and movement biomechanics during a moderately vigorous functional task. Findings: Thirteen adolescents (36.1%) from the larger sample of adolescents with JFM (N=36) met criteria for JH. Those with JH exhibited poorer overall functioning but there were no differences in pain. Those with JH exhibited decreased hip flexion and frontal plane hip moment (e.g., resistance to dynamic valgus) during the landing phase (early stance) and greater hip and knee transverse plane moments during the propulsion phase (late stance) of the drop vertical jump task (DVJ). No other differences in lower extremity biomechanics were observed between study groups. Conclusions: There were small but notable differences in biomechanics between patients with JFM who also had JH versus those without JH during a landing and jumping task (e.g., DVJ). These differences may indicate decreased joint stiffness during landing, associated with increased joint laxity and decreased joint stability, which may put them at greater risk for injury. Further study is warranted to examine whether these biomechanical differences in patients with JFM and JH affect their response to typical physical therapy or exercise recommendations.

John Eliot was the 17th-century settler and Puritan clergyman who sought to engage with his Wampanoag neighbors with the Christian gospel, eventually learning their language, winning converts, establishing schools, translating the Bible and other Christian literature, even establishing villages of converted native Americans, before everything was wiped out in the violence of the King Philip War. John Eliot is all but forgotten outside the narrow debates of early American colonial history, though he was one of the first Protestants to attempt to engage his indigenous neighbors with the gospel. John Veniaminov was a Russian Orthodox priest from Siberia who felt called to bring Christianity to the indigenous Aleut and Tinglit peoples of island and mainland Alaska. He learned their languages, established schools, gathered worshiping communities, and translated the liturgies and Christian literature into their languages. Even in the face of later American persecution and marginalization, Orthodoxy in the indigenous communities of Alaska remains a vital and under-acknowledged Christian presence. Later made a bishop (Innocent) and then elected the Metropolitan of Moscow, Fr. John (now St. Innocent) is lionized in the Russian Church but almost unknown outside its scope, even in Orthodox circles. This 2-part article examines the ministries of these men, separated by time and traditions, and yet working in similar conditions among the indigenous peoples of North America, to learn something of both their missionary motivation and their methodology.

John Eliot was the 17th-century settler Puritan clergyman who sought to engage his Wampanoag neighbors with the Christian gospel, eventually learning their language, winning converts, establishing schools, translating the Bible and other Christian literature, even establishing villages of converted native Americans, before everything was wiped out in the violence of the King Philip War. John Eliot is all but forgotten outside the narrow debates of early American colonial history, though he was one of the first Protestants to attempt to engage his indigenous neighbors with the gospel. John Veniaminov was a Russian Orthodox priest from Siberia who felt called to bring Christianity to the indigenous Aleut and Tinglit peoples of island and mainland Alaska. He learned their languages, established schools, gathered worshiping communities, and translated the liturgies and Christian literature into their languages. Even in the face of later American persecution and marginalization, Orthodoxy in the indigenous communities of Alaska remains a vital and under-acknowledged Christian presence. Later made a bishop (Innocent) and then elected the Metropolitan of Moscow, Fr. John (now St. Innocent) is lionized in the Russian Church but almost unknown outside its scope, even in Orthodox circles. This article examines the ministries of these men, separated by time and traditions, and yet working in similar conditions among the indigenous peoples of North America, to learn something of both their missionary motivation and their methodology.