Oiremos: The Development, Implementation, And Evaluation Of A Holistic Health Curriculum For A Hispanic Youth Enrichment Program

In the spring of 2021, as the Covid-19 pandemic continued to exacerbate health inequities and virtual learning dragged on, I developed and implemented an educational health-promotion intervention for a small group of Hispanic youth in collaboration with a New Haven Latinx social services non-profit, Junta for Progressive Action. The bilingual, culturally-responsive health curriculum wove together engaging activities related to physical, emotional, mental, social, and community health, promoting participants’ socio-emotional learning and equipping them with destigmatizing vocabulary and skills they could use to advocate for their needs. The curriculum was grounded in social and behavioral theories and was informed by participants’ stated interests and health needs as well as the topics that the scientific literature indicated would most benefit the wellbeing of Hispanic youth. Although the intervention reached only a small number of participants in Grades 3 through 7 due to recruitment challenges, OIRemos (which means “we will listen/hear” in Spanish) met all ten of its initial goals and contributed to efforts to advance health equity by promoting the wellbeing of Hispanic U.S. residents. The outcomes of this project suggest three important findings: (1) culturally-responsive curricula that holistically incorporate evidence-based health-promoting interventions can constructively address some of the health challenges that Covid-19 created, exacerbated, and highlighted for Hispanic youth; (2) collaboratively developing and implementing such interventions in real-time during public health emergencies can be an effective approach to supporting vulnerable populations and resource-constrained non-profits; and (3) crises, such as the Covid-19 pandemic and the widespread socio-emotional harm it precipitated, can be opportunities for growth if we listen to the needs of community organizations

Vitalism and the Resistance to Experimentation on Life in the Eighteenth Century

There is a familiar opposition between a ‘Scientific Revolution’ ethos and practice of experimentation, including experimentation on life, and a ‘vitalist’ reaction to this outlook. The former is often allied with different forms of mechanism – if all of Nature obeys mechanical laws, including living bodies, ‘iatromechanism’ should encounter no obstructions in investigating the particularities of animal-machines – or with more chimiatric theories of life and matter, as in the ‘Oxford Physiologists’. The latter reaction also comes in different, perhaps irreducibly heterogeneous forms, ranging from metaphysical and ethical objections to the destruction of life, as in Margaret Cavendish, to more epistemological objections against the usage of instruments, the ‘anatomical’ outlook and experimentation, e.g. in Locke and Sydenham. But I will mainly focus on a third anti-interventionist argument, which I call ‘vitalist’ since it is often articulated in the writings of the so-called Montpellier Vitalists, including their medical articles for the Encyclopédie. The vitalist argument against experimentation on life is subtly different from the metaphysical, ethical and epistemological arguments, although at times it may borrow from any of them. It expresses a Hippocratic sensibility – understood as an artifact of early modernity, not as some atemporal trait of medical thought – in which Life resists the experimenter, or conversely, for the experimenter to grasp something about Life, it will have to be without torturing or radically intervening in it. I suggest that this view does not have to imply that Nature is something mysterious or sacred; nor does the vitalist have to attack experimentation on life in the name of some ‘vital force’ – which makes it less surprising to find a vivisectionist like Claude Bernard sounding so close to the vitalists

When The News Was Sung: Ballads as News Media in Early Modern Europe

News songs differ in crucial ways to the other news media of the early modern period like newsletters, newspapers, or diplomatic correspondence – they differ even from the prose broadsheets and pamphlets that they so closely resemble. As historians of news we need to ask different kinds of questions of these multi-media artifacts. For example, how does the presentation in a performative genre affect the dissemination and reception of information about events? What part do orality and aurality play in how the news was sold and received? Here the activities and social status of street singers play an important role. We must consider the production, format and distribution of these songs in order to understand their impact. We also need to pay attention to the conjunction between text and melody, and the ways in which this affected the presentation of a news event. On a broader scale, what kind of information can ballads provide about specific news events that other documents cannot or will not provide? Can they offer us a new medium by which to interpret historical events? And lastly, how should historians deal with these profoundly emotive texts? The combination of sensationalist language and affecting music meant that songs had the potential to provoke a more powerful response than any other contemporary news source, and this emotional potency can at times be challenging for a modern historian to decipher and explain. This article will attempt to answer some of these questions and suggest some of the skills we as historians need to develop in order to appreciate the full meaning of songs as the most popular of news media in early modern Europe

The re-discovery of contemplation through science : with Tom McLeish, “The Re-Discovery of Contemplation through Science: Boyle Lecture 2021”; Rowan Williams, “The Re-Discovery of Contemplation through Science: A Response to Tom McLeish”; Fraser Watts, “Discussion of the Boyle Lecture 2021”; and Tom McLeish, “Response to Boyle Lecture 2021 Panel and Participant Discussion.”

Some of the early-modern changes in the social framing of science, while often believed to be essential, are shown to be contingent. They contribute to the flawed public narrative around science today, and especially to the misconceptions around science and religion. Four are examined in detail, each of which contributes to the demise of the contemplative stance that science both requires and offers. They are: (1) a turn from an immersed subject to the pretense of a pure objectivity, (2) a turn from imagination as a legitimate pathway to knowledge, (3) a turn from shared and participative science to a restricted professionalism, and (4) an overprosaic reading of the metaphor of the “Book of Nature.” All four, but especially the imperative to consider reading nature as poetry, and a deeper examination of the entanglements between poetry and theoretical science, draw unavoidably on theological ideas, and contribute to a developing “theology of science.”

Opinions de philosophie et de physique

Dans The Philosophical and Physical Opinions, qui vient après un recueil de poésie, Poems and Fancies (1653), Margaret Cavendish (1623-1673) inaugure sa carrière de penseur philosophique. En l’espace de seize ans, elle publiera près d’une vingtaine d’ouvrages à compte d’auteur et dans tous les genres, malgré les railleries de ses contemporains – et surtout de ses contemporaines. En exil à Paris puis à Anvers pendant la guerre civile et le Commonwealth, elle fréquente les intellectuels les plu..

Infant visual preferences and their contribution to learning and memory

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