Systematic review on the prevalence, frequency and comparative value of adverse events data in social media

Aim: The aim of this review was to summarize the prevalence, frequency and comparative value of information on the adverse events of healthcare interventions from user comments and videos in social media. Methods: A systematic review of assessments of the prevalence or type of information on adverse events in social media was undertaken. Sixteen databases and two internet search engines were searched in addition to handsearching, reference checking and contacting experts. The results were sifted independently by two researchers. Data extraction and quality assessment were carried out by one researcher and checked by a second. The quality assessment tool was devised in-house and a narrative synthesis of the results followed. Results: From 3064 records, 51 studies met the inclusion criteria. The studies assessed over 174 social media sites with discussion forums (71%) being the most popular. The overall prevalence of adverse events reports in social media varied from 0.2% to 8% of posts. Twenty-nine studies compared the results from searching social media with using other data sources to identify adverse events. There was general agreement that a higher frequency of adverse events was found in social media and that this was particularly true for ‘symptom’ related and ‘mild’ adverse events. Those adverse events that were under-represented in social media were laboratory-based and serious adverse events. Conclusions: Reports of adverse events are identifiable within social media. However, there is considerable heterogeneity in the frequency and type of events reported, and the reliability or validity of the data has not been thoroughly evaluated

Personal agency in women's recovery from depression: The impact of antidepressants and women's personal efforts

Background Women are twice as likely to experience depression and use antidepressants as men. Personal agency protects against depression; however, social factors contribute to lower levels of agency in women. Aims This study examines women's experiences of using antidepressant treatment along with the other activities and practices they engage in to support their recovery from depression. It aims to understand how these experiences promote or diminish women's sense of agency in regard to their recovery. Method Fifty women took part in telephone interviews focusing on experiences of antidepressants as well as personal efforts to recover. A thematic analysis examined the agency-promoting and agency-diminishing experiences of using antidepressant treatment and engaging in other activities. Results Antidepressants promoted agency when they gave women relief from depressive symptoms, allowing women to become more proactive in recovery. Women engaged in a range of activities they believed assisted recovery and hence enhanced agency. These included exercise, gaining social support, and engaging in therapy. Some, however, had shifted to long-term antidepressant use. Failed attempts to discontinue due to severe withdrawal symptoms, fear of a relapse, and the biochemical model of depression created a sense of dependence on antidepressants and thereby diminished personal agency in relation to recovery. Conclusions Antidepressants can support women to become agential in their recovery. However, long-term use signifies greater dependency on antidepressants, and personal agency is seen as insufficient. The fear of withdrawal symptoms and the biochemical model undermine women's sense of personal agency in relation to recovery

Les églises protestantes haïtiennes de Martinique : des tiers-lieux d’éducation et d’intégration ?

En dehors de l’école et de la famille, d’autres lieux permettent aux jeunes d’apprendre au contact des adultes : c’est ce qu’on appelle les tiers-lieux éducatifs. Les églises de la communauté haïtienne de la Martinique relèvent selon nous de cette catégorie. En effet, cette diaspora se retrouve dans des ecclésioles — véritables entreprises à la tête desquelles se trouvent des pasteurs (autoproclamés) issus de la communauté exilée — qui prennent en charge sa progéniture et l’aident à s’intégrer dans la société martiniquaise. Dans cet article, nous entendons démontrer cette fonction éducative de ces lieux de rassemblement de la communauté haïtiano-martiniquaise. À l’instar d’autres communautés évangéliques autochtones nous avons posé cette hypothèse explicative que nous avons vérifiée. Une fonction que ne rempliraient pas en revanche les rares temples vaudous de l’île à la tête desquels se trouvent des fils de Toussaint Louverture.Outside regular school and family structures, the youth are exposed to other environments that allow them to learn from adults. This is referred to as “tiers-lieu éducatif” or "third-place education". Churches in Haitian communities in Martinique emerge, in our opinion, from this experience. In fact, the Haitian Diaspora is concentrated in areas that contain small ecclesiastical strongholds, enterprises led by self-acclaimed pastors who originate from the exiled community, assuming responsibility for their progeny, and thus helping them to integrate in the society. This article highlights the function of Education in these areas highly populated by Haitians. Following the example of the native Evangelical Communities, we have formulated the explanatory hypothesis that we have verified: A function that does not fulfil, on the other hand, the few voodoo temples on the island, led by the sons of Toussaint Louverture.

Les filles d’Hannah Arendt, les « sœurs de solitude » dans l’arène politique antillaise

International audienceThe view that women have of themselves and of the world undoubtedly conditions their commitments to the “Republic of males”. In its list of priorities, the Caribbean woman does not exhibit a militant commitment to sex equality. Certainly, the cultural context in which women live does not encourage this stance. Nevertheless, paradoxically, Caribbean women are able to succeed and prosper in the business world. Perhaps a long tradition of resourcefulness for the survival of her offspring and of herself, in other words for the oikonomia, constitutes the basis for such an economic competence.La représentation que les femmes ont d’elles-mêmes et du monde va indéniablement conditionner leurs engagements dans la République des mâles. Or dans l’échelle de ses objectifs, la femme antillaise ne fait pas de son engagement militant une priorité. Certes, le contexte culturel dans lequel elle évolue n’est pas étranger à cette posture qu’elle adopte. Cependant, de façon paradoxale, elle se distingue par ses capacités d’entreprendre et de réussir dans le monde des affaires. Sans doute une longue tradition de débrouillardise pour la survie de sa progéniture et d’elle-même, en d’autres termes pour l’oikonomia, constituerait la matrice d’une telle compétence économique

Les églises protestantes haïtiennes de Martinique : des tiers-lieux d’éducation et d’intégration ?

Outside regular school and family structures, the youth are exposed to other environments that allow them to learn from adults. This is referred to as “tiers-lieu éducatif” or "third-place education". Churches in Haitian communities in Martinique emerge, in our opinion, from this experience. In fact, the Haitian Diaspora is concentrated in areas that contain small ecclesiastical strongholds, enterprises led by self-acclaimed pastors who originate from the exiled community, assuming responsibility for their progeny, and thus helping them to integrate in the society. This article highlights the function of Education in these areas highly populated by Haitians. Following the example of the native Evangelical Communities, we have formulated the explanatory hypothesis that we have verified: A function that does not fulfil, on the other hand, the few voodoo temples on the island, led by the sons of Toussaint Louverture.

Critique de la raison éducative en ultrapéripherie européenne : la problématique antillaise

La construction de l’Europe de l’éducation ne peut se faire sans que les acteurs des différents systèmes éducatifs ne puissent tenir compte des particularités propres à chaque état — par exemple le statut des langues régionales. Dans les régions ultrapériphériques de L’Europe — et particulièrement dans les départements français d’Amérique (D.F.A) — du fait du passé colonial de celles-ci, la question de l’éducation se pose avec beaucoup d’acuité. Cet article a pour ambition d’appréhender l’objet éducation dans un contexte de crispation identitaire, dans ces régions que l’on qualifie (abusivement) d’Europe tropicale.According to the author, it’s impossible to consider the construction of the Europe of education without a real understanding of each member state particularities — for instance the status of regional languages. In the ultra-peripherical areas of Europe, mainly in the French overseas departments of America, because of their colonial past, the educational problem must be keenly approached. The ambition of this article aims to shed a light on the way the education project must be tackled in a special context of an irritating identity denial, in those areas, wrongly called, tropical Europe