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The notion of mutual aid, which Peter Kropotkin introduced in the 19th century, goes against the logic of competition as a natural condition, and instead shows how mutual aid is a more important factor to consider for the survival and flourishing of a group. The best cooperation strategies allow organisms to adapt to different types of changes in their environment—and we have witnessed a lot of these changes since the start of the COVID‐19 pandemic. This propensity towards cooperation is not a foreign concept, despite how it seems to be overshadowed by individualism in Western societies. These reflections then lead us to believe it is possible to apply the anarchist philosophical principle of mutual aid to our social organizations, rather than giving priority, again and again, to competition and professional hierarchies, especially in healthcare systems, and particularly in hospitals were the majority of nurses work. For us, anarchist philosophical precepts, including but not limited to mutual aid, can be the key to a more adequate functioning of healthcare institutions. Anarchism can help to imagine the first steps needed to take to gradually move away from ideologies that encourage competition, professional hierarchies, and illegitimate authority. In this paper, we will first explore some anarchist philosophical precepts before turning to mutual aid as it is currently conceptualised, then highlight several concrete ways it is visible in nursing, as well as ways it can be applied in hospitals, and healthcare systems. [ABSTRACT FROM AUTHOR]

The narrative discursively analyzed in this paper is taken from a larger study involving life history interviews with Latina/o immigrants in California. It exemplifies a type of narrative among these interviews in which tellers recount how they or their family members have broken with cultural expectations. In this story, the teller, a Nicaraguan woman, recounts how her uncle violated traditional values in her family by enlisting in the Sandinista army during wartime. Despite discursively distancing herself from this transgression, she ends by evaluating the transgressor and his recent accomplishments positively. Through an analysis of the appraisal strategies and interdiscursivity within this narrative, the paper contends that the narrators of such stories can go beyond managing deviations to dialogically position themselves among competing ‘social and historical voices’( Bakhtin 1981 ). Thus, the paper contends that transgression narratives represent the tellers’ efforts to come to terms with cultural changes in their communities. [ABSTRACT FROM AUTHOR]

Motives are situated vocabularies providing insight into the social context and identities of activists and volunteers. In this paper, we examine motives for participation in the AIDS movement. We focus on an understudied group of volunteers and activists ( N = 75) in the USA, Latino gay and bisexual men. Participants elaborated on 11 motives: values, helping others, reciprocity, understanding, personal development, career enhancement, community concern, social change, esteem enhancement, personal experience, and social networking. Across almost all categories of motives, activists spoke of working for, and meeting, other Latinos and other Latino gay and bisexual males, and about fighting what they consider oppressing forces. Motives were articulated within the context of a collective identity. Participants' descriptions highlight the process by which they create and reproduce identity and community through their involvement and as they articulate their motives. Copyright © 2015 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

Context: Many faculty members believe that students today differ from those in the past. This paper reviews the empirical evidence for generational changes among students and makes recommendations for classroom teaching based on these changes. Generational changes are rooted in shifts in culture and should be viewed as reflections of changes in society., Methods: This paper reviews findings from a number of studies, most of which rely on over-time meta-analyses of students' (primarily undergraduates') responses to psychological questionnaires measuring IQ, personality traits, attitudes, reading preferences and expectations. Others are time-lag studies of nationally representative samples of high school students., Results: Today's students (Generation Me) score higher on assertiveness, self-liking, narcissistic traits, high expectations, and some measures of stress, anxiety and poor mental health, and lower on self-reliance. Most of these changes are linear; thus the year in which someone was born is more relevant than a broad generational label. Moreover, these findings represent average changes and exceptions certainly occur., Discussion: These characteristics suggest that Generation Me would benefit from a more structured but also more interactive learning experience, and that the overconfidence of this group may need to be tempered. Faculty and staff should give very specific instructions and frequent feedback, and should explain the relevance of the material. Rules should be strictly followed to prevent entitled students from unfairly working the system. Generation Me students have high IQs, but little desire to read long texts. Instruction may need to be delivered in shorter segments and perhaps incorporate more material delivered in media such as videos and an interactive format. Given their heightened desire for leisure, today's students may grow into professionals who demand lighter work schedules, thereby creating conflict within the profession.

This paper describes the transplantation of psychoanalysis from Europe to Los Angeles and the similarities and differences in followers, cultural attitudes, institutional organization, and patient symptoms. Psychoanalysis in both places attracted psychiatrists, psychologists, social workers, artists, writers, and movie people, all committed to “modernism” and cultural change. But special American conditions created greater institutional rigidity, medicalization, and a more diffuse patient symptomatology centered on the maternal relationship. Such conditions also fostered bitter disputes over modifications of psychoanalytic theory and practice which have only recently become less acute as the status of psychoanalysis has declined in America. © 2001 John Wiley & Sons, Inc. [ABSTRACT FROM AUTHOR]

Service learning uses real-world experience to develop skills, create connections between academic study and public concerns, and foster social change. In Spring 2015, a graduate-level community nutrition course at a university in southern California was amended to include a research-focused service-learning project. Four phases of service learning were included in course content. The phases were as follows: (1) a needs assessment; (2) development, implementation, and evaluation of nutrition lessons; (3) reflection; and (4) celebration. Reflective assignments indicated that students valued needs assessment as a basis for program development and growth in assessing program impacts. Modest gains in vegetable consumption patterns were evidenced among program participants. [ABSTRACT FROM AUTHOR]

An interview with Robin Room, researcher and scholar, is presented. He shares that he participated in SLATE, a student political party that promotes peace and manages on-campus issues. He mentions that alcohol issues is a broad idea like drink driving, but there are other types of problem in the workplace and in the family as well as the physical effects of alcohol. He notes that he stayed in Oslo for 6 months to finish a collaborative project about alcohol policy in developing sectors.

This essay documents the history of the Senshin Buddhist Temple in South Central Los Angeles, a Japanese American temple belonging to the Jodo Shinshu (True Pure Land) School. In the United States, ethnic Buddhists are generally perceived as socially conservative and politically passive, while convert Buddhists are known to be active in peace movements and social activism. The essay analyzes the reforms Senshin members introduced to the temple’s religious rituals and elucidates the development of new cultural activities and art forms, which not only contributed to the emergence of vernacular ethnic art and music, but also to the construction of a community of socially engaged Japanese American Buddhists. By opening their temple to members of local minority communities, Senshin Buddhists formed artistic and political coalitions with other peoples of color, harboring subaltern cultural activism, which transgressed national, racial, and religious borders, and defied hegemonic racial, gender, and class hierarchies. [ABSTRACT FROM AUTHOR]

The article examines the experience of Korean business in Los Angeles within the of urban transformation. The principal argument advanced in this article is that responses to urban transformation diverge between industrial sectors, the ethnic migrant communities and regions. The past two decades of industrial change in Los Angeles illustrate a typology of selective and systematic disinvestment in the city's basic productive capacity, including the closures of manufacturing plants in the inner city. It is important that corresponding transformations in the spatial division of labour did not replace the old divisions. Instead there was an evolving sequence of partial and selective transformations in the structure of the city's labour markets. In the case of Korean small businesses in Los Angeles, the sectoral shift revealed a clear pattern in their specific responses to this urban industrial change. While Korean migrants were self-employed increasingly in the small-firms sector, their shares in both manufacturing and construction sectors experienced accentuated growth between 1975 and 1986.

The article presents a comparative analysis of militant and non-militant views of the riots that took place in Los Angeles, California. The author states that in August 1965, the date of the Los Angeles riot, most Afro-American militants did not fulfill the criteria necessary to be identified as a formal political group. They did not have and did not belong to organizations having a systematic political ideology, nor did they have any articulated programs for social change. The Revolutionary Action Movement and the Black Panthers had not been heard from and most of the currently popular local nationalist groups were nonexistent. In the main, those Afro-Americans who are now called radical were simply militantly, that is, vigorously and aggressively, pro-Afro-American. Their militancy laid in their endorsement of Afro-American action that served to provide an image of black strength against white society. In the eyes of most Afro-American and white citizens, the Afro-American Muslims were the only exponents of black radicalism.