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Despite decades of policies to widen participation in medical degrees, students selected for Medicine continue to reflect a socially elite group, rather than the diversity of the communities that graduates will serve. While research has documented experiences of students from disadvantaged backgrounds, this paper examines the "cultures of success" that enable advantaged students to gain entry to medical school. It documents how these students' school and home environments enable the development and realisation of "aspirational capacity". Aspirational capacity is not just about having a dream, but also the resources and knowledge to realise one's dream. The paper also examines a negative side of a narrow aspirational focus. "Aspirational constriction" describes the premature foreclosure of career ambitions, which can have negative implications for both the students and for society, and for less advantaged students, who are effectively excluded from degrees such as Medicine. [ABSTRACT FROM AUTHOR]

In Hippocrates' Oath and Asclepius' Snake: The Birth of the Medical Profession, Thomas Cavanaugh focuses on performative aspects of the taking of the oath which bear upon the formation of that community we identify as the medical profession. In this paper, I suggest that we can go further than Cavanaugh does in identifying what the Hippocratic oath makes possible. Given its particular content and what it communicates, the oath makes possible, to a degree few other oaths could, and in a way which might be significantly impaired by the absence of an oath, the form of community we have come to call the physician-patient relationship. In Section I, I will discuss Cavanaugh's treatment of the oath's relationship to the community of medical professionals. In Section II, I discuss at a relatively abstract level the relationship between communication and community. In Section III I show how the oath can additionally constitute the primordial moment in the existence of the physician-patient relationship. [ABSTRACT FROM AUTHOR]

With the prevalence of osteoarthritis (OA) increasing internationally, there is a need to study the impact of this disease on culturally diverse populations. Individuals of Asian descent make up more than 60% of the world population, yet comprehensive information on the cultural factors that impact OA care is not available. Scoping review methodology using directed content analysis was employed to identify and analyze existing research on OA care for Asians. A categorization matrix was developed using the six care areas from the OA clinical practice guidelines along with an additional three non-clinical areas (cross-cultural adaptation of clinical tools; psychological well-being; family systems and informal care) identified in an initial scan resulting in a total of nine OA care areas to guide initial coding. A full scoping review was conducted across five databases resulting in 656 abstracts screened. All text was coded using the categorization matrix and resulting subthemes were identified. A total of 74 articles were analyzed with 23 subthemes identified across the nine categories. Four new perspectives emerged to support OA care for Asian populations: (1) the importance of family and peer assistance, (2) the importance of culturally specific activities, (3) distrust in western medicine, and (4) impact of positive coping mechanisms on health appraisals. While Asians are more susceptible to knee and hand OA because of their cultural lifestyle factors (e.g. squatting for chores, hygiene and religious activities), and traditional beliefs on OA management (e.g. traditional diet, topical oils, physical therapy), many do not present themselves for conventional treatments (e.g. surgery) until all traditional treatments are exhausted. The results suggest that cultural factors influence the uptake of OA management practices among Asians. Greater awareness of these cultural factors may improve diagnosis, treatment, and management of OA among Asian patients. [ABSTRACT FROM AUTHOR]

Daniel Callahan's concept of a “sustainable medicine” is examined by looking at experiences Old Order Amish communities have had with organ and bone marrow transplantation. The Amish possess many characteristics that might make them embrace limits on the use of expensive, life-prolonging medical treatments: they believe that the good of the individual should be subordinated to the good of the community, they are suspicious of progress as a goal, and they are more comfortable with dying than many other modern Americans. However, the Amish actively pursue these treatments without the benefit of private or government insurance. Although the Amish affective response to sick individuals is worthy of emulating, their commitment to help individuals obtain and pay for transplants has had negative financial and cultural effects on some Amish communities. The Amish experience can thus teach us lessons about how to care for one another when we are sick and dying, but it can also teach us how difficult but important it is to limit some forms of expensive care for the good of our communities. [ABSTRACT FROM AUTHOR]