Artículos de revistas sobre el tema "Benner’s theory"

This paper details the application of Benner’s Novice to Expert Model to simulation educator knowledge, skills, and attitude for academic and practice settings. Facilitator development in the use of simulation methods is gaining more attention and support. If simulation is to continue to advance as a discipline, a theoretical basis is needed. The Novice to Expert Model provides the necessary conceptual structure to guide simulation facilitator development and assist in understanding learning trajectory. This theory-based approach that defines and operationalizes the five stages of development provides guidance for development resources, educational programs, and infrastructure needed at various program levels.

This paper focuses on a topical issue - the idea of ‘justice in education’ – developed by Krassimir Stojanov, among other recent educational justice theorists. Justice in education has to ask ‘educational questions about education’, which means that educational justice theory should be capable of dealing with educational practices, and constellations that are asymmetrical interaction orders. This requires, from the perspective of a child, criteria to distinguish between justified and unjustified educative demands towards responsibility and autonomy. This paper analyses forms of recognition as a legitimate summons that enables the individual’s autonomy. It also analyses the illegitimate demands that emerge from Stojanov’s innovative idea to combine the forms of misrecognition with the concepts of epistemic injustice.
 The second chapter of this paper introduces the challenges related to the recognitive justice as justice in education. The examination of Dietrich Benner’s recent critique of recognition theory illuminates these challenges in two ways: first, it is shown that there can be something negatively experienced, but the result of productive disruptions that the educator need to produce, which are out of the scope of recognition theory. Second, the recognitive justice paradigm ignores elementary pedagogical conditions and requirements, ‘the pedagogical knowledge’ and its methods, and is therefore unable to fully grasp the legitimate educational authority. This paper concludes with a synthesis that finds the crucial elements from the recognition theory to justice in education and critically assessing Benner’s claims. Overall, the paper offers potential for further development in justice in education.

Competency-based continuing education is critical to the professional development of school nurses to ensure the application of timely, age-appropriate clinical knowledge and leadership skills in the school setting. School nurses are responsible for a large number of students with a variety of complex and diverse health care needs. Benner’s theory of novice to expert provides a framework for the development of roles and competencies in the practice of school nursing. This manuscript synthesizes research reviewed in 15 articles. Common themes found in the articles include the importance of continuing education and identified barriers to attainment. In response, methods to access continuing education and financial resources are presented.

This article originates in my doctoral dissertation, Trust and Power: A Moral Challenge, published by Munksgaard, Copenhagen, in 1999. The dissertation, an exploratory study, contributes to a practical understanding of a philosophy of care and ethics. This article builds on the previous research, develops theory, and stands as a philosophical and theoretical contribution. With practical understanding of an ethic of care and its limitations, I have worked to develop some aspects of Patricia Benner’s formulations of how to act skillfully and ethically in nursing practice. Using a phenomenological/hermeneutic approach, I focus on the development of moral competence and, in this context, on specific personal qualifications such as significance of experience, situational understanding, sensing the concrete, and the need for courage.

Background: The United States and countries around the world are often faced with a nursing shortage. Studies indicate the reasons for the shortages include low job satisfaction and other factors leading to decreased retention rates.Purpose: The purpose of this study was to determine if participating in a mentor program impacted the transition into practice and retention rates of new graduate nurses at a small community hospital in northern Indiana.Method: This was a retrospective, descriptive, quasi-experimental study. A total of 20 new graduate nurses were studied to determine whether participation in a mentoring program had any impact on their retention at the facility. The participants who completed the mentoring program were asked to complete a questionnaire which examined their perception of the correlation between their completion of the program and their transition into practice.Results: This study determined that participating in a mentor program impacted the transition into practice and retention rates of new graduate nurses at a small community hospital in northern Indiana. The questionnaire results indicated that participation in the mentoring program helped with the new graduate nurses’ transition into practice. This study was guided by Benner’s novice to expert theory.

Aim: To explore the experiences of nurse practitioner students moving from expert registered nurses to novice nurse practitioner program students. 
 Background: Moving from registered nurse to nurse practitioner can be a time filled with mixed emotions, lack of confidence, adaptation, and competency development. Learning about and navigating the advanced practice nursing role can be challenging. Students in the nurse practitioner program are encouraged to engage in regular reflective writing to foster role development and learning. This paper aims to reflectively explore the experiences of transition from registered nurse to nurse practitioner student. 
 Methods: Inspired by Benner’s Novice to Expert Theory and Carper’s ways of knowing, the authors personally reflected on their transition experiences during NP schooling and then collectively developed a composite reflection of the shared experience. From this exercise common themes were identified. 
 Conclusion: This unique reflective paper identified common themes in the experience of transitioning to the student role. Potential areas for future research-based exploration of the nurse practitioner student experience were identified. By understanding these experiences, students can be better prepared in advance and faculty can design both formal and informal support measures to better support the student experience. 

Spirituality is embedded in nursing and midwifery practice and within the role of nurses and midwives. As a result, spirituality is an important element in nursing and midwifery education and practice, an area which has largely been ignored, in spite of the constant call of Professional Bodies for spiritual care competence in the provision of holistic care. This review aimed to analyze the existing literature and research to define competency and identify the key issues around the demand for competencies and education in spiritual care in nursing and midwifery. A search for articles in English was carried out using various search engines, using keywords: ‘competence, competency, definition, nursing, midwifery practice’. The findings showed that consensus on the definition of competency is still inconsistent. The majority of literature acknowledges the dimensions of knowledge, skills and attitudes which support the three components in Bloom’s Taxonomy namely, the cognitive, affective and psychomotor domains. Competence in spiritual care is guided by Benner’s theory: From novice to expert. Key issues were identified explaining the demand for competence in spiritual care such as, the complexity of spirituality and spiritual care which requires formal integration of spiritual care within the curricula by incorporating both the ‘taught’ and ‘caught’ perspectives of teaching and learning. Assessment of competence in nursing/midwifery education demands the formulation of generic and specific competencies oriented towards knowledge, skills and attitudes towards spiritual care. Thus, further research is suggested to develop a framework of competencies to be achieved by undergraduate and postgraduate students.

This essay argues that King Lear’s tragedy is largely brought about by Lear’s lack of self-knowledge, a character defect that long precedes the foolish decisions he makes in King Lear’s opening scene and which precipitates his own death and the deaths of those he loves. Lear’s lack of self-knowledge encourages Shakespeare’s audience to have sympathy for Goneril and Regan and to recognize that Lear’s beautiful progress of redemption is mitigated by his failure to ever recognize his longstanding wrongdoing against his elder daughters. By contrast, in Pride and Prejudice, Elizabeth Bennet’s humble choice to learn and be humbled by Darcy’s letter empowers Elizabeth to achieve self-knowledge at a youthful age even as it brings happiness and numerous redemptive benefits to herself and to those whom she loves.

In the presented article, the author explores the possibilities of an ecocritical reading of the Starość aksolotla by Jacek Dukaj. Particular emphasis is placed on the post-humanist motifs and im-plications of the story. At the same time, the author extensively discusses the latest trends in ecocriti-cism and tries to supplement the interpretation of the literary text with theoretical reflections on the situation, challenges and future of ecocriticism. The author also presents the possibilities of using such trends as new materialism, flat ontology or Actor-Network Theory in ecocritical practice. The most important theoretical contexts are Bernard Stiegler’s reflections on the nature of technology, Latour’s Actor-Network Theory reinterpreted by Graham Harman, Jane Bennett’s new materialism and “ecology without nature” of Timothy Morton.

Pride and Prejudice is one of Jane Austen’s early work. The novel mainly describes different love experiences of five daughters in the Bennet’s family, and shows the daily life in England’s townships from the late 18th to early 19th. Social psychology is usually used as an approach to analyze the psychological activities and behaviors via the analysis of the character’s cognitive pattern, family background and social influence. This article employs Social Psychology Theory to analyze the psychological behavior of Darcy and Elizabeth from the perspective of the first meeting, acquaintance, and love. Besides, the possible reasons that results in the facts of misunderstanding also is the concern of this article. Through the related reasons that made the changes in their attitudes, the answer is social psychology is the keynote that leads to the wrong personal interaction and a fine interpersonal communication.

Over the past forty or so years, considerable advances have been made in our understanding of the effects of ocean waves on sea ice, and vice versa, with observations, experiments and theory all playing their part. Recent years have seen the development of ever more sophisticated mathematical models designed to represent the physics more accurately and incorporate new features. What is lacking is an approach to three-dimensional scattering for ice floes that is both accurate and efficient enough to be used as a component in a theory designed to model the passage of directional wave spectra through the marginal ice zone. Bennetts & Williams (J. Fluid Mech., 2010, this issue, vol. 662, pp. 5–35) have brought together a number of solution techniques honed on simpler problems to provide just such a component.

It’s easy to miss the jokes in Kafka. Scholarship and biography have recast Kafka’s stories as self-referential parables of anomie written by a tortured neurotic who did not want to be read. In a cruelly accurate portrayal of how the academic and biographical industries can be a barrier to understanding, Alan Bennett’s play Kafka’s Dick satirises how biographical prurience over Kafka’s life has obscured the fact that he wrote simple stories, steeped in black humour, about myopic men vainly trying to do impossible things. The two books considered here – Law after Auschwitz and Darker Legacies of Law in Europe – follow Bennett’s theme. They share a desire to strip away received assumptions and counter-factual conjectures in order to explore fascist legal thought and activity on their own terms. On the way they offer interesting parallels with contemporary European law, medico-legal thought, administrative law, penal theory and so on. But, more simply, these books, like Kafka’s, recount the stories of men – self-styled members of the master race attempting to take over the world – desperate to analyse and systematise laws created by authorities who despise law. And failing. They failed to see that a war economy is not conducive to enduring legal reform. They failed to see that basing contract and criminal law on community feelings is going to be a frustrating business.

To identify and evaluate architect Christopher Alexander’s theory of wholeness, this article draws on the work of British philosopher J.G. Bennett, who developed a conceptual method—what he called systematics—to clarify phenomena by drawing upon the qualitative significance of number. A central assumption of systematics is that there is something inherent in number itself that is fundamental to the way the world is and the way we can understand it. For Bennett, each whole number provides different but complementary modes for examining any phenomenon; thus, one-ness relates to the wholeness of the phenomenon; two-ness, to complementarity; three-ness, to relatedness, and so forth. This article draws on Bennett’s interpretation of four-ness, summarized by a diamond-shaped symbol that he called the tetrad. Bennett claimed that the tetrad provides an interpretive means for understanding any activity directed toward a focused outcome, for example, writing a book, designing a building, or planning a new city district. The tetrad is used in this article to probe and evaluate Alexander’s conceptual and practical efforts to recognize and fabricate wholeness, drawing on evidence from his Nature of Order and New Theory of Urban Design. The article first discusses the tetrad broadly and then considers how it helps to clarify Alexander’s efforts to understand and make wholeness.

Abstract Background and Objectives This article explores care relationships as they are represented within “The Lady in the Van,” a sequence of interconnected texts by English writer Alan Bennett. Research and Methods By mainly taking the memoirs and film of the same title as primary sources, and in the light of key concepts related to care theory and aging studies, the article shows the extent to which Bennett goes beyond the accustomed portrayal of domestic relationships of care by placing himself as the protagonist of a narrative—and a relationship—in which caring for and about a complete stranger entails coming to terms with both social and personal issues. Discussion The article examines the ways in which the relationship of care portrayed by Bennett entails exploring forms of Otherness that both caring and aging unveil, which are related to age, gender, and sexuality, and that in Bennett’s narrative end up favoring a dialogue of which the author himself is the main beneficiary.

Benney's theory of evolution of disturbances in shear flows over smooth and flat boundary is extended to study for shear flows over combined spatially and temporally corrugated walls. Perturbation and multiple-scales analyses are employed for the case where both amplitude of the corrugations and the amplitude of wave motion are small. Analyses for instability of modulated mean shear flows with respect to spanwise-periodic disturbance rolls and for the subsequent vortex formation and vortex stability are presented, and the effects of the corrugated walls on the resulting flow and vortices are determined. It is found that particular corrugated walls can originate and control the longitudinal vortices, while some other types of corrugated walls can enhance instability of such vortices.

Pride and Prejudice is one of the greatest literary work. It is a story about the Bennets daughters’ love life. One of whom is Lydia Bennet, assumed as the antagonist, whose character is going to be deconstructed using Derrida theory of Deconstruction. The purpose of this research is to find out how the readers’ interpretation over a character in a story may be different from what has been expected by the author. The readers, however, may attack what has been structured hierarchically once they doubt about what it is written in the text. Since family is the first to shape a child’s behaviour, thus Lydia’s parents as well as her four older sisters are responsible for her misbehaviour.

Role transition is never easy, but is complicated by the experienced neonatal nurse’s frustration with reverting to a student role and becoming a novice practitioner, sometimes after years of developing a reputation as an expert nurse. This article discusses this transition, focusing on the skills needed to move successfully from nurse to nurse practitioner. Common to all advanced practice transitions are stages similar to those Benner identifies in her novice-toexpert theory of nursing practice. Feelings of frustration and inadequacy are common during the first year as an NNP. Studies focusing on role transition and role development suggest that a strong nursing identity is important for success in the NNP practice environment. Strategies to enhance the transition are discussed.

Abraham Bennet was a clergyman and electrical experimenter who invented the gold-leaf electroscope and the doubler of electricity. He used a mechanical revolving version of the latter to devise a concept of ‘adhesive electricity’, which had an important influence on Volta in the formulation of his contact theory of electromotivity. Bennet managed to balance his clerical position, obtained by patronage, with the friendship and assistance of the local philosophical community, which included Erasmus Darwin, White Watson and the members of the Lunar and Derby Philosophical Societies. The Lunar members helped him to publish his research and supported his nomination as F.R.S. in 1789; however, the relative harmony of the philosophical community represented by the Royal Society, which temporarily united provinces and metropolis, was shattered by the political turbulence of the revolutionary era. The delicate balancing act that allowed Bennet to claim support from Banks and Kaye at the same time as from Priestley and Darwin became more difficult and Bennet's research activity foundered due to ill health and political division.

Because parametric values are unknown during initial concept generation, the Axiomatic Design Theory uses the binary design matrix (DM) to represent the coupling relationship between functional requirements and design parameters. However, given an existing product, it would be possible to employ the numerical DM that has more detailed information than the binary DM to help improve the design concept. This paper proposed a two-phase method to create a numerical DM in phase I and manage the functional couplings in phase II for concept improvement of existing product. A decomposition-definition-levelling framework and the Puritan-Bennett’s 0-1-3-9 level rating are employed to evaluate the system impact of each functional coupling to create the numerical DM of an existing design concept. The Design Coupling Sequence (DCS) approach was extended to use the numerical DM to improve this design concept. Compared with other numerical matrices for product development and the structured approach by Su et al., our method is more generic and faster, providing useful details yet still able to maintain the dominance of the high-level couplings.

This article looks at On Reflection, a video installation by the London-based artist Ori Gersht, in light of the artist’s transcultural or ‘travelling’ position between the United Kingdom, where Gersht has been residing and practising art since 1989, and his native country of Israel. Through close analysis of a single video installation by a British/Israeli ‘radicant’, to adopt Nicolas Bourriaud’s suggestive nomenclature, the article asks how the global migratory condition is affecting contemporary art and aesthetic experience. Focusing on sensory and motor aspects of viewers’ engagement with the installation, the article proposes an approach to the political through the prism of aisthêsis, or sensory engagement. It further suggests that On Reflection evinces a cautious effort to augment observers’ sense of bodily presence, which, however, does not outlast the brief duration of the gallery visit. The multidisciplinary approach offered here combines close attention to aesthetics, in Jill Bennett’s sense of ‘what art does’, with insights from phenomenological film theory and from cognitive neuroscience. It is argued that this is a productive critical gateway through which to investigate the migratory turn in global art.

Purpose – The purpose of this paper is to foreground the ways in which material objects emerged as a kind of classificatory force during a visit to a local museum in rural Romania. It considers ways in which classification both influences and is influenced by the spatio-temporal assemblages of things. Design/methodology/approach – Visual and textual ethnographic field data collected to document the museum tour are interpreted using a phenomenological approach. Jane Bennett’s agency of assemblage is used to contextualize these instants of interruption within the space/time arrangements of objects within the museum. Findings – The “marginal” category of translator commentary emerged during data coding to reveal “instants of interruption.” These instants exhibited classificatory tendencies that revealed relationships between seemingly disparate elements. As such, the translator acted as a kind of third-party classificatory force that illuminated how relationships between physical assemblages of things in the world can act as a force for new knowledge production. Originality/value – This paper contributes to the literature on social classification and document theory by revealing how alternative approaches to classification can open up additional avenues for research and knowledge discovery.

Background: The Lasater clinical judgment rubric is based upon Tanner’s clinical judgment model for developing clinical judgment and the incorporation of the Benner Novice to Expert theory. The Lasater clinical judgment rubric has been used in nursing programs at the baccalaureate level and with simulation exercises.Method: In this study, the Lasater clinical judgment rubric was used to compare instructor and associate degree nursing students’ evaluations in an acute care setting during their first nursing care rotation. Data analysis included a split-plot ANOVA with repeat measures. A sample size of 16 students yielded an effect size of .40 with a = .001.Results: There was no significant difference in mean scores between the five administrations of the assessment with different groups.Conclusion: The interactions between the evaluator and the scores over time were consistent between groups. Development of student’s ability to use self-evaluation, introspection, and self-awareness skills are foundational for thinking that is more complex.

This article considers the significance of artist Philip Gurrey’s 2008 series of portraits of members of multicultural working-class communities in Beeston, Leeds, in the social, political, and cultural context of the aftermath of the 7/7 bombings. Reflecting on the impetus for making these works, Gurrey has observed that “the predominant rhetoric [in 2007] was almost as if this place was generating extremism” (2014a: n.p.). In his opinion, “the artist’s prerogative is to look at the aesthetic generated; the feel and mood of the place as portrayed by the media was completely wrong” (2014b). This essay focuses on The Beeston Series (2008–2009) of paintings, which Gurrey composed by merging and splicing together the features and skin-tones of the suburb’s community members, and subsequently exhibited to local audiences at the BasementArtsProject in south Leeds, a space removed from the metropolitan centres that appeared either to dismiss or to demonize them. Drawing on Jill Bennett’s explorations of art as the “critical, self-conscious manipulation of media” (2012: 6), this article goes on to explore how such mundane and unsensational, though striking, portraits presented an aesthetic that ran counter to contemporaneous representations of such communities as the breeding grounds of Islamic terrorism. It argues that through such critical, aesthetic approaches, artists in twenty-first-century Britain contest still-dominant discourses around the failure of multiculturalist policies and supposed alienness to indigenous British culture of Muslim identities, and fears about the harbouring of an “enemy within”. In doing so, it draws comparisons between Gurrey’s regionally-specific paintings and other more metropolitan attempts to depict the aesthetic realities of 7/7, the perpetrators of such attacks, and the multicultural, working-class identities scrutinized in their wake. Works discussed in relation to The Beeston Series include Mark Sinckler’s controversial drawing Age of Shiva (2008), and Faiza Butt’s Is This the Man (2010) portrait series.

One of the most frequently cited aims of higher education institutions is to help students develop intercultural competence. Study abroad programs are a primary vehicle for helping to achieve this goal; however, it has been difficult to quantify their impact as most existing measures of intercultural competence rely on subjective self-report methods that are easy to fake and that suffer from ceiling effects when attempting to measure change over time. Building on Bennett’s (1986) developmental theory, the current paper describes a new test–the Wesleyan Intercultural Competence Scale (WICS)–that uses a situational judgment testing approach to measure the development of intercultural competence within the context of a study-abroad experience. A total of 97 study-abroad students from Wesleyan took the WICSalong with eight external validation measures and a background questionnaire. Thirty participants took the test at two time points–once at the beginning of a study-abroad program and once at the end. The results indicate that the WICShad strong evidence in support of its content, construct, and criterion-related validity. In addition, the WICSwas capable of detecting changes in the development of intercultural competence over time in a way that none of the other validation measures were. The substantive findings revealed that the amount of time spent speaking the local language and the number of different situations experienced were strong predictors of the development of intercultural competence. Implications and future directions are discussed.

Indirect (S)QM/MM free energy simulations (FES) are vital to efficiently incorporating sufficient sampling and accurate (QM) energetic evaluations when estimating free energies of practical/experimental interest. Connecting between levels of theory, i.e., calculating Δ A l o w → h i g h , remains to be the most challenging step within an indirect FES protocol. To improve calculations of Δ A l o w → h i g h , we must: (1) compare the performance of all FES methods currently available; and (2) compile and maintain datasets of Δ A l o w → h i g h calculated for a wide-variety of molecules so that future practitioners may replicate or improve upon the current state-of-the-art. Towards these two aims, we introduce a new dataset, “HiPen”, which tabulates Δ A g a s M M → 3 o b (the free energy associated with switching from an M M to an S C C − D F T B molecular description using the 3ob parameter set in gas phase), calculated for 22 drug-like small molecules. We compare the calculation of this value using free energy perturbation, Bennett’s acceptance ratio, Jarzynski’s equation, and Crooks’ equation. We also predict the reliability of each calculated Δ A g a s M M → 3 o b by evaluating several convergence criteria including sample size hysteresis, overlap statistics, and bias metric ( Π ). Within the total dataset, three distinct categories of molecules emerge: the “good” molecules, for which we can obtain converged Δ A g a s M M → 3 o b using Jarzynski’s equation; “bad” molecules which require Crooks’ equation to obtain a converged Δ A g a s M M → 3 o b ; and “ugly” molecules for which we cannot obtain reliably converged Δ A g a s M M → 3 o b with either Jarzynski’s or Crooks’ equations. We discuss, in depth, results from several example molecules in each of these categories and describe how dihedral discrepancies between levels of theory cause convergence failures even for these gas phase free energy simulations.

We construct numerical solutions to the stochastic Stokes equations on the unit sphere with additive noise. By characterising the noise as a tangential vector field, the weak formulation is derived and a spectral method is used to obtain a numerical solution. The theory is illustrated through a numerical experiment. 
 
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Background: Inspired by the work of Benner and colleagues at Carnegie Foundation, a new course in nursing was implemented in the first study year’s curriculum in the bachelor program in nursing. The new nursing course included a shift from a lecture-only classroom based approach to a problem-based and case-based approach. Reflections and discussions in groups with fellow students and supervisors was the main activity. The aim of this study was to examine how the students experienced the new nursing course.Methods: The survey study was conducted at a university in southern Norwegian. The sample consisted of students in two subsequent classes (n = 126 and n = 118), who had followed the new study plan in the first study year and the traditional study plan in the second study year. An electronic survey, including questions concerning the extent, quality and usefulness of the study plans were examined.Results: The students were, in general, satisfied with the new nursing course regarding the content and quality. The teachers’ presence and ability to engage, challenge and facilitate reflection seemed to be decisive. Reflecting and discussing real-life patient cases in groups with fellow students and a supervisor was stimulating, motivating and useful for learning professional nursing.Conclusions: A problem based, case-based pedagogy might increase the students’ preparedness for solving patient problems that they encounter in clinical settings. Cooperation and reflection in small groups with fellow students and the supervisor enhance nursing students’ clinical reasoning skills, and might contribute to reduce the gap between theory and practice.

This article derives from a doctoral thesis in which a particular discourse was used as a ‘paradigm case’. From this discourse an ethic set within a South African culture arose. Using many cultural ‘voices’ to aid the understanding of this narrative, the ethic shows that one can build on both a ‘justice’ and a ‘care’ ethic. With further development based on African culture one can take the ethic of care deeper and reveal ‘layers of understanding’. Care, together with compassion, forms the foundation of morality. Nursing ethics has followed particular western moral philosophers. Often nursing ethics has been taught along the lines of Kohlberg’s theory of morality, with its emphasis on rules, rights, duties and general obligations. These principles were universalistic, masculine and noncontextual. However, there is a new ethical movement among Thomist philosophers along the lines to be expounded in this article. Nurses such as Benner, Bevis, Dunlop, Fry and Gadow - to name but a few - have welcomed the concept of an ‘ethic of care’. Gilligan’s work gave a feminist view and situated ethics in the everyday aspects of responsiveness, responsibility, context and concern. Shutte’s search for a ‘philosophy for Africa’ has resulted in finding similarities in Setiloane and in Senghor with those of Thomist philosophers. Using this African philosophy and a research participant’s narrative, an African ethic evolves out of the African proverb: ‘A person is a person through other persons’, or its alternative rendering: ‘I am because we are: we are because I am.’ This hermeneutic narrative reveals ‘the way affect imbues activity with ethical meaning’ within the context of a black nursing sister in a rural South African hospital. It expands upon the above proverb and incorporates the South African constitutional idea of ‘Ubuntu’ (compassion and justice or humanness).

Purpose: This study explored the underlying process faith community nurses (FCNs) experience in developing their spiritual nursing practice. Design: A qualitative, exploratory design was used. Method: Data from interviews with six FCNs were generated and analyzed using Glaserian grounded theory. Findings: The basic social psychological process, cultivating the soul to become a channel of God, explains the steps these nurses take to achieve stages of presence. Going through these stages of presence, FCNs develop a foundation of God-related beliefs and values, presence with self, presence with God, presence with others, presence with God and others, and become a channel of God. Conclusions: Developing spiritual care competence in assessing and meeting clients’ spiritual needs is necessary to enhance person-centered practice, a vital aspect of holistic care. The model of presence can inform the development of spiritual care competencies and link to other nursing theories including Watson’s theory of caring and Benner’s novice to expert theory. Workplace support is needed for nurses to refine spiritual nursing care practices and integrate spiritual care into practice. Further research regarding the stages of presence could foster deeper understanding of how foundations of God-related values develop.

Upon completion of their education, nursing students are expected to practice safely and competently. Societal changes and revisions to nursing education have altered the way nursing students learn to competently care for patients. Increasingly, simulation experiences are used to assist students to integrate theoretical knowledge into practice. Reasons for and the variety of simulation activities used in nursing education in light of learning theory are discussed. By combining Benner's nursing skill acquisition theory with Kolb's experiential learning theory, theoretical underpinnings for examining the use of simulations in the context of nursing education are provided.

Eva Magelund Krarup: “(New)Material Fusions. On the Representation of Bodies and the Conception of Love in Works by Amalie Smith, Josefine Klougart and Bjørn Rasmussen”The article examines how the representation of the characters in three contemporary Danish literary works can be understood and analysed through new materialist theory, especially through Jane Bennett’s concept of vibrant matter and her theory of assemblages. I examine how, and to what extent, the characters can be conceived of as open systems of (vibrant) materiality, and furthermore which role love plays in this representation of the characters’ feelings of connectedness to others and the world.

This paper examines the power relations that emerged during an eight-week study of an afterschool program in a Montessori preschool. Drawing from a theoretical assemblage that engages Foucault’s theory of biopower and Bennett’s conceptualization of thing power, I analyze the intra-actions between the human and more-than-human and consider how children’s bodies were disciplined to do and be certain things during a time of day when children could choose their play activities. A critical discourse analysis of ethnographic data details the ways in which certain intra-actionsnormalized some children’s ways of knowing, being, doing, and playing while marginalizing others. I conclude by attending to the potential of children’s relationships with popular culture in early childhood classrooms.

While athletes in the 21st century have strategically leveraged technology and social media to disseminate their powerful truths (e.g., narratives) and to use as tools for organization, empowerment, and the disruption of hegemonic norms, sports fans have also found refuge on the internet and in cyberspace—namely, within online brand communities (OBCs). In this study, we draw from critical race theory (CRT) to interrogate cyber racism against Black male athletes in the http://TexAgs.com OBC. The primary purpose of this study was to conduct an exploratory collective case study of fan-generated discourse about Michael Bennett, Mike Evans, Myles Garrett, and Von Miller. Content analysis was used to examine and uncover the racially charged language directed toward these athletes. Three salient, interrelated themes were (1) good Aggie versus bad Aggie dichotomy, (2) dumb/misguided, and (3) thug. In line with the counter-narrative/storytelling tenet of CRT, we present Michael Bennett’s (2018) personal narrative from his book to directly counter the racialized discourse about his peers and him on TexAgs. Based on the findings, we conclude with implications for sport communication and social justice in both the public sphere and cyberspaces.

In the wake of the COVID-19 pandemic, we have been adapting as fugitives of this accidental encounter with an “untouchable” virus, while being rendered into the shared virtual arena, where our discursive bodies are situated within, embedded in and tele-commuted to. Our increasing dependence on online interaction and video conferencing during the pandemic is not only facilitating social connectedness, but also contemplating the question: How to elongate our somatosensation and echo the embodied experience of touching through the incorporeal virtual connectivity? This essay focuses on the embodied nature of tele-synaesthesia performance, its potential effect of forging a rhythmic connection from one sensuous modality to another, and the concurrent emergences of glitch and internet latency as non-verbal cues of internet-situated communication. In reference to Laura Mark’s theory of haptic visuality, where vision triggers a tactile experience in the body; Naomi Bennett’s concept of virtual touch, in which an affective sensory response of touch can be elicited through non-tactile senses, Paul Sermon’s artistic production of Telematic Quarantine (2020) and Pandemic Encounter (2020), that telepresents the stories of self (isolation), and in relation to Michel Foucault’s concept Heterotopia in the context of internet-situated performance, I examine the performance work I have been developing during lockdown since March 2020: The Best Facial (2021), supported by Centre for Digital Media Cultures Research and School of Art Postgraduate Research at University of Brighton, a number of sessions of 25-minute 1-to-1 participatory tele-synaesthesia performances that take place on Zoom, where I become a virtual aesthetician and use telepresence to perform meditative virtual facial tactics, and to make tele-contact improvisation upon the surface of the participant’s face to trigger tactile experiences through haptic visuality, virtual touching, and auditory fantasization.

Neither mere flesh nor mere thing, the yellow woman, straddling the person-thing divide, applies tremendous pressures on politically treasured notions of agency, feminist enfleshment, and human ontology. — Anne Anlin Cheng, OrnamentalismIn this (apparently) very versatile piece of clothing, she [Michelle Zauner] smokes, sings karaoke, rides motorcycles, plays a killer guitar solo … and much more. Is there anything you can’t do in a hanbok?— Li-Wei Chu, commentary, From the Intercom IntroductionAnne Anlin Cheng describes the anomaly of being “the yellow woman”, women of Asian descent in Western contexts, by underlining the haunting effects of this artificial identity on multiple politically valent forms, especially through Asian women’s conceived ambivalent relations to subject- and object-hood. Due to the entangled constructiveness conjoining Asiatic identities with objects, things, and ornaments, Cheng calls for new ways to “accommodate the deeper, stranger, more intricate, and more ineffable (con)fusion between thingness and personness instantiated by Asiatic femininity and its unpredictable object life” (14). Following this call, this essay articulates a creative combination of José Esteban Muñoz’s disidentification and Avery Gordon’s haunting theory to account for some hauntingly disidentificatory ways that the performance of diaspora sensibilities reimagines Asian American life and femininity.This essay considers “Everybody Wants to Love You” (2016) (EWLY), the music video of Michelle Zauner’s solo musical project Japanese Breakfast, as a ghostly performance, which features a celebration of the Korean culture and identity of Zauner (Song). I analyse it as a site for identifying the confrontational moments and haunting effects of the diaspora sensibilities performed by Zauner who is in fact Jewish-Korean-American. Directed by Zauner and Adam Kolodny, the music video of EWLY features the persona that I call the Korean woman orchestrated by Zauner, singing in a restroom cubicle, eating a Dunkin Donuts sandwich, shotgunning a beer, shredding a Fender electric guitar on the hood of a truck, riding a motorcycle with her queer lover, and partying with a crowd all in the traditional Korean attire hanbok that used to belong to her late mother. The story ends with Zauner waking up on a bench with a hangover and fleeing from the scene, conjuring up a journey of self-discovery, self-healing, and self-liberation through multiple sites and scenes of everyday life.What I call a ghostly performance is concerned with Avery Gordon’s creative intervention of haunting as a method of social analysis to study the intricate lingering impact of ghostly matters from the past on the present. Jacques Derrida develops hauntology to describe how Marxism continues to haunt Western societies even after its so-called failure. It refers to a status that something is neither present nor absent. Gordon develops haunting as a way of knowing and a method of knowledge production, “forcing a confrontation, forking the future and the past” (xvii). A ghostly performance is thus where ghostly matters are mobilised in “confrontational moments”:when things are not in their assigned places, when the cracks and rigging are exposed, when the people who are meant to be invisible show up without any sign of leaving, when disturbed feelings cannot be put away, when something else, something different from before, seems like it must be done. (xvi)The interstitiality that transgresses and reconfigures the geographical and temporal borders of nation, culture, and Eurocentric discourses of progression is important for understanding the diverse experiences of diaspora sensibilities as critical double consciousness (Dayal 48, 53). As Gordon suggests, confrontational moments force us to confront and expose the interstitial state of objects, subjects, feelings, and conditions. Hence, to understand this study identifies the confrontational moments in Zauner’s performance as a method to identify and deconstruct the triggering moments of diaspora sensibilities.While deconstructing the ghostly performances of diaspora sensibilities, the essay also adopts an object-oriented approach to serve as a focused entry point. Not only does this approach designate a more focused scope with regard to applying Gordon’s hauntology and Muñoz’s disidentification theory, it also taps into a less attended territory of object theories such as Graham Harman’s and Ian Bogost’s object-oriented ontology due to the overlooking of the relationship between objects and racialisation that is much explored in Asian American and critical race and ethnic studies (Shomura). Moreover, while diaspora as, or not as, an object of study has been a contested topic (e.g., Axel; Cho), the objects of diaspora have been less studied.This essay elaborates on two ghostly matters: the hanbok and the manicured nails. It uncovers two haunting effects throughout the analysis: the conjuring-up of the Korean diaspora and the troubling of everyday post-racial America. By defying the objectification of Asian bodies with objects of diaspora and refusing to assimilate into the American nightlife, Zauner’s Korean woman persona haunts a multiculturalist post-racial America that fails to recognise the specificities and historicity of Korean America and performs an alternative reality. Disidentificatory ghostly performance therefore, I suggest, thrives on confrontations between the past and the present while gesturing toward the futurities of alternative Americas. Mobilising the critical lenses of disidentification and ghostly performance, finally, I aver that disidentificatory ghostly performances have great potential for envisioning a better politics of performing and representing Asian bodies through the ghostly play of haunting objects/ghostly matters.The Embodied (Objects) and the Disembodied (Ghosts) of DisidentificationThe sonic-visual lifeworld constructed in the music video of EWLY is, first of all, a cultural public sphere, through which social norms are contested, reimagined, and reconfigured. A cultural public sphere reveals the imbricated relations between the political, the public, and the personal as contested through affective (aesthetic and emotional) communications (McGuigan 15). Considering the sonic-visual landscape as a cultural public sphere foregrounds two dimensions of Gordon’s hauntology theory: the psychological and the sociopolitical states. The emphasis on its affective communicative capacities enables the psychological reach of a cultural production. Meanwhile, the multilayered articulation of the political, the public, and the personal shows the inner-network of acts of haunting even when they happen chiefly on the sociopolitical level. What is crucial about cultural public spheres for minoritarian subjects is the creative space offered for negotiating one’s position in capacious and flexible ways that non-cultural publics may not allow. One of the ways is through imagination and disputation (McGuigan 16). The idea that imagination and disputation may cause a temporal and spatial disjunction with the present is important for Muñoz’s theorisation of disidentification. With such disjunction, Muñoz believes, queer of colour performances create future-oriented visions and coterminous temporality of the present and the future. These future-oriented visions and the coterminous temporality can be thought through disidentifications, which Muñoz identifies asa performative mode of tactical recognition that various minoritarian subjects employ in an effort to resist the oppressive and normalizing discourse of dominant ideology. Disidentification resists the interpellating call of ideology that fixes a subject within the state power apparatus. It is a reformatting of self within the social. It is a third term that resists the binary of identification and counteridentification. (97)Disidentification offers a method to identify specific moments of imagination and disputation and moments of temporal and spatial disjunction. The most distinct example of the co-nature of imagination and disputation residing in the EWLY lifeworld is the persona of the Korean woman orchestrated by Zauner, as she intrudes into the everyday field of American life in a hanbok, such as a bar, a basketball court, and a convenience store. Gordon would call these moments “confrontational moments” (xvi). When performers don’t perform in ways they are supposed to perform, when they don’t operate objects in ways they are supposed to operate, when they don’t mobilise feelings in ways they are supposed to feel, they resist and disidentify with “the oppressive and normalizing discourse of dominant ideology” (Muñoz 97).In addition to Muñoz’s disidentification and Gordon’s confrontational moments, I adopt an object-oriented approach to guide my analysis of disidentificatory ghostly performances. Object theory departs from objects and matters to rediscover identity and experience. My object-oriented approach follows new materialism more closely than object-oriented ontology because it is less about debating the ontology of Asian American experiences through the lens of objects. Instead, it is more about how re-orienting our attention towards the formation and operation of objecthood reveals and reconfigures the vexed articulation between Asian American experiences and racialised objectification. To this end, my oriented-object approach aligns particularly well with politically engaged frameworks such as Jane Bennett’s vital materialism and Eunjung Kim’s ethics of objects.Taking an object-oriented approach in inquiring Asian American identities could be paradoxically intervening because “Asian Americans have been excluded, exploited, and treated as capital because they have been more closely associated to nonhuman objects than to human subjects” (Shomura). Furthermore, this objectification is doubly performed onto the bodies of Asian American women due to the Orientalist conflations of Asia as feminine (Huang 187). Therefore, applying object theory in the case of EWLY requires special attention to the interplay between subject- and object-hood and the line between objecthood and objectification. To avoid the risk of objectification when exploring the objecthood of ghostly matters, I caution against an objects-define-subjects chain of signification and instead suggest a subjects-operate-objects route of inquiry by attending to both the haunting effects of objects and how subjects mobilise such haunting effects in their performance. From a new materialist perspective, it is also important to disassociate problems of objectification from exploration of objecthood (Kim) while excavating the world-making abilities of objects (Bennett). For diasporic peoples, it means to see objects as affective and nostalgic vessels, such as toys, food, family photos, attire, and personal items (e.g., Oum), where traumas of displacement can be stored and rehearsed (Turan 54).What is revealing from a racialised subject-object relationship is what Christopher Bush calls “the ethnicity of things”: things can have ethnicity, an identification that hinges on the articulation that “thingliness can be constituted in ways analogous and related to structures of racialization” (85). This object-oriented approach to inquiry can expose the artificial nature of the affinity between Asian bodies and certain objects, behind which is a confession of naturalised racial order of signification. One way to disrupt this chain of signification is to excavate the haunting objects that disidentify with the norms of the present, that conjure up what the present wants to be done. This “something-to-be-done” characteristic is critical to acts of haunting (Gordon xvii). Such disruptive performances are what I term as “disidentificatory ghostly performances”, connecting the embodied objects with Gordon’s disembodied ghosts through the lens of Muñoz’s disidentificatory reading with a two-fold impact: first exposing such artificial affinity and then suggesting alternative ways of knowing.In what follows, I expand upon two haunting objects/ghostly matters: the manicured nails and the hanbok. I contend that Zauner operates these haunting objects to embody the “something-to-be-done” characteristic by curating uncomfortable, confrontational moments, where the constituted affinity between Koreanness/Asianness and anomaly is instantiated and unsettled in multiple snippets of the mundane post-racial, post-globalisation world.What Can the Korean Woman (Not) Do with Those Nails and in That Hanbok?The hanbok that Zauner wears throughout the music video might be the single most powerful haunting object in the story. This authentic hanbok belonged to Zauner’s late mother who wore it to her wedding. Dressing in the hanbok while navigating the nightlife, it becomes a mediated, trans-temporal experience for both Zauner and her mother. A ghostly journey, you could call it. The hanbok then becomes a ghostly matter that haunts both the Orientalist gaze and the grieving Zauner. This journey could be seen as a process of dealing with personal loss, a process of “reckoning with ghosts” (Gordon 190). The division between the personal and the public, the historical and the present cease to exist as linear and clear-cut forces. The important role of ghosts in the performance are the efforts of historicising and specifying the persona of the Korean woman, which is a strategy for minoritarian performers to resist “the pull of reductive multicultural pluralism” (Muñoz 147). These ghostly matters haunt a pluralist multiculturalist post-racial America that refuses to see minor specificities and historicity.The Korean woman in an authentic hanbok, coupled with other objects of Korean roots, such as a traditional hairdo and seemingly exotic makeup, may invite the Orientalist gaze or the assumption that Zauner is self-commodifying and self-fetishising Korean culture, risking what Cheng calls “Oriental female objectification” operating through “the lenses of commodity and sexual fetishism” (14). However, she “fails” to do any of these. The ways Zauner acts in the hanbok manifests a self-negotiation with her Korean identity through disidentificatory sensibilities with racial fetishism. For example, in various scenes, the Korean woman appears to be drunk in a bar, gorging a sandwich, shotgunning a beer, smoking in a restroom cubicle, messing with strangers in a basketball court, rocking on a truck, and falling asleep on a bench. Some may describe what she does as abnormal, discomforting, and even disgusting in a traditional Korean garment which is usually worn on formal occasions. The Korean woman not only subverts her traditional Koreanness but also disidentifies with what the Asian fetish requires of Asian bodies: obedient, well-behaved model minority or the hypersexualised dragon lady (e.g., Hsu; Shimizu). Zauner’s performance foregrounds the sentimental, the messy, the frenetic, the aggressive, and the carnivalesque as essential qualities and sensibilities of the Korean woman. These rarely visible figurations of Asian femininities speak to the normalised public disappearance of “unwanted” sides of Asian bodies.Wavering public disappearance is a crucial haunting effect. The public disappearance is an “organized system of repression” (Gordon 72) and a “state-sponsored procedure for producing ghosts to harrowingly haunt a population into submission” (115). While the journey of EWLY evolves through ups and downs, the Korean woman does not maintain the ephemeral joy and takes offence at the people and surroundings now and then, such as at an arcade in the bar, at some basketball players, or at the audience or the camera operator. The performed disaffection and the conflicts substantiate a theory of “positive perversity” through which Asian American women claim the representation of their sexuality and desires (Shimizu), engendering a strong and visible presence of the ghostly matters operated by the Korean woman. This noticeable arrival of bodies disorients how things are arranged (Ahmed 163), revealing and disrupting whiteness, which functions as a habit and a background to actions (149). The confrontational performances of the encounters between Zauner and others cast a critique of the racial politics of disappearing by reifying disappearing into confrontational moments in the everyday post-racial world.What is also integral to Zauner’s antagonistic performance of wavering public disappearing and failure of “Oriental female objectification” is a punk strategy of negativity through an aesthetic of nihilism and a mediation of performing objects. For example, in addition to the traditional hairdo that goes with her makeup, Zauner also wears a nose ring; in addition to partying with a crowd, she adopts a moshing style of dancing, being carried over people’s heads in the hanbok. All these, in addition to her disaffectionate, aggressive, and impolite body language, express a negative punk aesthetics. Muñoz describes such a negative punk aesthetics as an energy that can be described “as chaotic, as creating a life without rhyme or reason, as quintessentially self-destructive” (97). What lies at the heart of this punk dystopia is the desire for “something else”, something “not the present time or place” (Muñoz). Through this desire for impossible time and place, utopian is reimagined, a race riot, in Mimi Thi Nguyen’s term.On the other hand, the manicured fingernails are also a major operating force, reminiscent of Korean American immigrant history along with the racialised labor relations that have marked Korean bodies as an alien anomaly (Liu). With “Japanese Breakfast” being written on the screen in neon pink with some dazzling effect, the music video begins in a warm tone. The story begins with Zauner selecting EWLY with her finger on a karaoke operation screen, the first of many shots on her carefully manicured nails, decorated with transparent nail extensions, sparkly ornaments, and hanging fine chains. These nails conjure up the nail salon business in the US that heavily depended on immigrant labor and Korean women immigrants have made significant economic contributions through the manicure business. In particular, differently from Los Angeles where nail salons have been predominantly Vietnamese and Chinese owned, Korean women immigrants in the 1980s were the first ones to open nail salons in New York City and led to the rapid growth of the business (Kang 51). The manicured nails first of all conjure up these recent histories associated with the nail salon business.Moreover, these fingernails haunt post-racial and post-globalisation America by revealing and subverting the invisible, normalised racial and ethnic nature of the labor and objects associated with fingernails cosmetic treatment. Ghostly matters inform “a method of knowledge production and a way of writing that could represent the damage and the haunting of the historical alternatives” (Gordon xvii). They function as a reminder of the damage that seems forgotten or normalised in modern societies and as an alternative embodiment of what modern societies could have become. In the universe of EWLY, the fingernails become a forceful ghostly matter by reminding us of the damage done onto Korean bodies by fixing them as service performers instead customers. The nail salon business as performed by immigrant labor has been a business of “buying and selling of deference and attentiveness”, where white customers come to exercise their privilege while not wanting anything associated with Koreaness or Otherness (Kang 134). However, as a haunting force, the fingernails subvert such labor relations by acting as a versatile agent operating varied objects, such as a karaoke machine, cigarettes, a sandwich, a Fender guitar, and a can of beer. Through such operating, an alternative labor relation is formed. This alternative is not entirely without roots. As promoted in Japanese Breakfast’s Instagram (@jbrekkie), Zauner’s look was styled by a nail artist who appears to be a white female, Celeste Marie Welch from the DnA Salon based in Philadelphia. This is a snippet of a field that is now a glocalised industry, where the racial and gender makeup is more diverse. It is increasingly easier to see non-Asian and non-female nail salon workers, among whom white nail salon workers outnumbered any other non-Asian racial/ethnic groups (Preeti et al. 23). EWLY’s alternative worldmaking is not only a mere reflection of the changing makeup of an industry but also calling out the societal tendency of forgetting histories. To be haunted, as Gordon explains, is to be “tied to historical and social effects” (190). The ghostly matters of the manicure industry haunt its workers, artists, consumers, and businesspeople of a past that prescribes racialised labor divisions, consumption relations, and the historical and social effects inflicted on the Othered bodies. Performing with the manicured nails, Zauner challenges now supposedly multicultural manicure culture by fusing oppositional, trans-temporal identities into the persona of the Korean woman. Not only does she conjure up the racialised labor relations as the child of a Korean mother, she also disidentifies with the worker identity of early Korean women immigrants as a consumer who receives service from an artist who would otherwise never perform such labor in the past.Conclusion: Toward a Disidentificatory Ghostly PerformanceThis essay suggests seeing the disidentificatory ghostly performance of the Korean woman as an artistic incarnation of her lived Othering experience, which Zauner may or may not navigate on an everyday basis. As Zauner lives through what looks like a typical Friday night in an American town, the journey represents an interrogation of the present and the past. When the ghostly matters move through public spaces – when she drinks in a bar, walks down the street, and parties with a crowd – the Korean woman neither conforms to what she is expected to do in a hanbok nor does she get fully assimilated into this American nightlife.Derrida avers that haunting, repression, and hegemony are structurally interlocked and that “haunting belongs to the structure of every hegemony” because “hegemony still organizes the repression” (46). This is why the creative capacity of disidentificatory performances is crucial for acts of haunting and for historically repressed groups of people. Conjoining the future-oriented performative mode of disidentification and the forking of the past and the present by ghostly performances, disidentificatory ghostly performances enable not only people of colour but also particularly diasporic populations of colour to challenge racial chains of signification and orchestrate future-oriented visions, where time is of the most compassion, at its utmost capacity.ReferencesAhmed, Sara. “A Phenomenology of Whiteness.” Feminist Theory 8.2 (2007): 149–168.Axel, Brian Keith. “Time and Threat: Questioning the Production of the Diaspora as an Object of Study.” History and Anthropology 9.4 (1996): 415–443.Bennett, Jane. Vibrant Matter: A Political Ecology of Things. Durham: Duke UP, 2010.Bogost, Ian. Alien Phenomenology, or, What It’s Like to Be a Thing. Minneapolis: U of Minnesota P, 2012.Bush, Christopher. “The Ethnicity of Things in America’s Lacquered Age.” Representations 99.1 (2007): 74–98. Cheng, Anne Anlin. Ornamentalism. 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 One of the most distinct places the politics of affect have played out in Australia of late has been in the struggles around the mandatory detention of undocumented migrants; specifically, in arguments about the amount of compassion border control practices should or do entail. Indeed, in 1990 the newly established Joint Standing Committee on Migration (JSCM) published its first report, Illegal Entrants in Australia: Balancing Control and Compassion. Contemporaneous, thought not specifically concerned, with the establishment of mandatory detention for asylum seekers, this report helped shape the context in which detention policy developed. As the Bureau of Immigration and Population Research put it in their summary of the report, “the Committee endorsed a tough stance regarding all future illegal entrants but a more compassionate stance regarding those now in Australia” (24).
 
 It would be easy now to frame this report in a narrative of decline. Under a Labor government the JSCM had at least some compassion to offer; since the 1996 conservative Coalition victory any such compassion has been in increasingly short supply, if not an outright political liability. This is a popular narrative for those clinging to the belief that Labor is still, in some residual sense, a social-democratic party. I am more interested in the ways the report’s subtitle effectively predicted the framework in which debates about detention have since been constructed: control vs. compassion, with balance as the appropriate mediating term. Control and compassion are presented as the poles of a single governmental project insofar as they can be properly calibrated; but at the same time, compassion is presented as an external balance to the governmental project (control), an extra-political restriction of the political sphere. This is a very formal way to put it, but it reflects a simple, vernacular theory that circulates widely among refugee activists. It is expressed with concision in Peter Mares’ groundbreaking book on detention centres, Borderlines, in the chapter title “Compassion as a vice”.
 
 Compassion remains one of the major themes and demands of Australian refugee advocates. They thematise compassion not only for the obvious reasons that mandatory detention involves a devastating lack thereof, and that its critics are frequently driven by intense emotional connections both to particular detainees and TPV holders and, more generally, to all who suffer the effects of Australian border control. There is also a historical or conjunctural element: as Ghassan Hage has written, for the last ten years or so many forms of political opposition in Australia have organised their criticisms in terms of “things like compassion or hospitality rather than in the name of a left/right political divide” (7).
 
 This tendency is not limited to any one group; it ranges across the spectrum from Liberal Party wets to anarchist collectives, via dozens of organised groups and individuals varying greatly in their political beliefs and intentions. In this context, it would be tendentious to offer any particular example(s) of compassionate activism, so let me instead cite a complaint. In November 2002, the conservative journal Quadrant worried that morality and compassion “have been appropriated as if by right by those who are opposed to the government’s policies” on border protection (“False Refugees” 2). Thus, the right was forced to begin to speak the language of compassion as well. The Department of Immigration, often considered the epitome of the lack of compassion in Australian politics, use the phrase “Australia is a compassionate country, but…” so often they might as well inscribe it on their letterhead. Of course this is hypocritical, but it is not enough to say the right are deforming the true meaning of the term. The point is that compassion is a contested term in Australian political discourse; its meanings are not fixed, but constructed and struggled over by competing political interests.
 
 This should not be particularly surprising. Stuart Hall, following Ernesto Laclau and others, famously argued that no political term has an intrinsic meaning. Meanings are produced – articulated, and de- or re-articulated – through a dynamic and partisan “suturing together of elements that have no necessary or eternal belongingness” (10). Compassion has many possible political meanings; it can be articulated to diverse social (and antisocial) ends. If I was writing on the politics of compassion in the US, for example, I would be talking about George W. Bush’s slogan of “compassionate conservatism”, and whatever Hannah Arendt meant when she argued that “the passion of compassion has haunted and driven the best men [sic] of all revolutions” (65), I think she meant something very different by the term than do, say, Rural Australians for Refugees. As Lauren Berlant has written, “politicized feeling is a kind of thinking that too often assumes the obviousness of the thought it has” (48).
 
 Hage has also opened this assumed obviousness to question, writing that “small-‘l’ liberals often translate the social conditions that allow them to hold certain superior ethical views into a kind of innate moral superiority. They see ethics as a matter of will” (8-9). These social conditions are complex – it isn’t just that, as some on the right like to assert, compassion is a product of middle class comfort. The actual relations are more dynamic and open. Connections between class and occupational categories on the one hand, and social attitudes and values on the other, are not given but constructed, articulated and struggled over. As Hall put it, the way class functions in the distribution of ideologies is “not as the permanent class-colonization of a discourse, but as the work entailed in articulating these discourses to different political class practices” (139).
 
 The point here is to emphasise that the politics of compassion are not straightforward, and that we can recognise and affirm feelings of compassion while questioning the politics that seem to emanate from those feelings. For example, a politics that takes compassion as its basis seems ill-suited to think through issues it can’t put a human face to – that is, the systematic and structural conditions for mandatory detention and border control. Compassion’s political investments accrue to specifiable individuals and groups, and to the harms done to them. This is not, as such, a bad thing, particularly if you happen to be a specifiable individual to whom a substantive harm has been done. But compassion, going one by one, group by group, doesn’t cope well with situations where the form of the one, or the form of the disadvantaged minority, constitutes not only a basis for aid or emancipation, but also violently imposes particular ideas of modern western subjectivity.
 
 How does this violence work? I want to answer by way of the story of an Iranian man who applied for asylum in Australia in 2004. In the available documents he is referred to as “the Applicant”. The Applicant claimed asylum based on his homosexuality, and his fear of persecution should he return to Iran. His asylum application was rejected by the Refugee Review Tribunal because the Tribunal did not believe he was really gay. In their decision they write that “the Tribunal was surprised to observe such a comprehensive inability on the Applicant’s part to identify any kind of emotion-stirring or dignity-arousing phenomena in the world around him”. The phenomena the Tribunal suggest might have been emotion-stirring for a gay Iranian include Oscar Wilde, Alexander the Great, Andre Gide, Greco-Roman wrestling, Bette Midler, and Madonna. I can personally think of much worse bases for immigration decisions than Madonna fandom, but there is obviously something more at stake here. (All quotes from the hearing are taken from the High Court transcript “WAAG v MIMIA”. I have been unable to locate a transcript of the original RRT decision, and so far as I know it remains unavailable. Thanks to Mark Pendleton for drawing my attention to this case, and for help with references.)
 
 Justice Kirby, one of the presiding Justices at the Applicant’s High Court appeal, responded to this with the obvious point, “Madonna, Bette Midler and so on are phenomena of the Western culture. In Iran, where there is death for some people who are homosexuals, these are not in the forefront of the mind”. Indeed, the High Court is repeatedly critical and even scornful of the Tribunal decision. When Mr Bennett, who is appearing for the Minister for Immigration in the appeal begins his case, he says, “your Honour, the primary attack which seems to be made on the decision of the –”, he is cut off by Justice Gummow, who says, “Well, in lay terms, the primary attack is that it was botched in the Tribunal, Mr Solicitor”. But Mr Bennett replies by saying no, “it was not botched. If one reads the whole of the Tribunal judgement, one sees a consistent line of reasoning and a conclusion being reached”. In a sense this is true; the deep tragicomic weirdness of the Tribunal decision is based very much in the unfolding of a particular form of homophobic rationality specific to border control and refugee determination.
 
 There have been hundreds of applications for protection specifically from homophobic persecution since 1994, when the first such application was made in Australia. As of 2002, only 22% of those applications had been successful, with the odds stacked heavily against lesbians – only 7% of lesbian applicants were successful, against a shocking enough 26% of gay men (Millbank, Imagining Otherness 148). There are a number of reasons for this. The Tribunal has routinely decided that even if persecution had occurred on the basis of homosexuality, the Applicant would be able to avoid such persecution if she or he acted ‘discreetly’, that is, hid their sexuality. The High Court ruled out this argument in 2003, but the Tribunal maintains an array of effective techniques of homophobic exclusion. For example, the Tribunal often uses the Spartacus International Gay Guide to find out about local conditions of lesbian and gay life even though it is a tourist guide book aimed at Western gay men with plenty of disposable income (Dauvergne and Millbank 178-9). And even in cases which have found in favour of particular lesbian and gay asylum seekers, the Tribunal has often gone out of its way to assert that lesbians and gay men are, nevertheless, not the subjects of human rights. States, that is, violate no rights when they legislate against lesbian and gay identities and practices, and the victims of such legislation have no rights to protection (Millbank, Fear 252-3).
 
 To go back to Madonna. Bennett’s basic point with respect to the references to the Material Girl et al is that the Tribunal specifically rules them as irrelevant. 
 
 Mr Bennett: The criticism which is being made concerns a question which the Tribunal asked and what is very much treated in the Tribunal’s judgement as a passing reference. If one looks, for example, at page 34 –
 
 
 Kirby J: This is where Oscar, Alexander and Bette as well as Madonna turn up?
 
 
 Mr Bennett: Yes. The very paragraph my learned friend relies on, if one reads the sentence, what the Tribunal is saying is, “I am not looking for these things”.
 
 
 Gummow J: Well, why mention it? What sort of training do these people get in decision making before they are appointed to this body, Mr Solicitor?
 
 
 Mr Bennett: I cannot assist your Honour on that.
 
 
 Gummow J: No. Well, whatever it is, what happened here does not speak highly of the results of it.
 
 
 To gloss this, Bennett argues that the High Court are making too much of an irrelevant minor point in the decision. 
 
 Mr Bennett: One would think [based on the High Court’s questions] that the only things in this judgement were the throwaway references saying, “I wasn’t looking for an understanding of Oscar Wilde”, et cetera. That is simply, when one reads the judgement as a whole, not something which goes to the centre at all… There is a small part of the judgement which could be criticized and which is put, in the judgement itself, as a subsidiary element and prefaced with the word “not”.
 
 
 Kirby J: But the “not” is a bit undone by what follows when I think Marilyn [Monroe] is thrown in.
 
 
 Mr Bennett: Well, your Honour, I am not sure why she is thrown in.
 
 
 Kirby J: Well, that is exactly the point.
 
 
 Mr Bennett holds that, as per Wayne’s World, the word “not” negates any clause to which it is attached. Justice Kirby, on the other hand, feels that this “not” comes undone, and that this undoing – and the uncertainty that accrues to it – is exactly the point. But the Tribunal won’t be tied down on this, and makes use of its “not” to hold gay stereotypes at arm’s length – which is still, of course, to hold them, at a remove that will insulate homophobia against its own illegitimacy. The Tribunal defends itself against accusations of homophobia by announcing specifically and repeatedly, in terms that consciously evoke culturally specific gay stereotypes, that it is not interested in those stereotypes. This unconvincing alibi works to prevent any inconvenient accusations of bias from butting in on the routine business of heteronormativity.
 
 Paul Morrison has noted that not many people will refuse to believe you’re gay: “Claims to normativity are characteristically met with scepticism. Only parents doubt confessions of deviance” (5). In this case, it is not a parent but a paternalistic state apparatus. The reasons the Tribunal
 
 did not believe the applicant [were] (a) because of “inconsistencies about the first sexual experience”, (b) “the uniformity of relationships”, (c) the “absence of a “gay” circle of friends”, (d) “lack of contact with the “gay” underground” and [(e)] “lack of other forms of identification”. 
 
 
 Of these the most telling, I think, are the last three: a lack of gay friends, of contact with the gay underground, or of unspecified other forms of identification. What we can see here is that even if the Tribunal isn’t looking for the stereotypical icons of Western gay culture, it is looking for the characteristic forms of Western gay identity which, as we know, are far from universal. The assumptions about the continuities between sex acts and identities that we codify with names like lesbian, gay, homosexual and so on, often very poorly translate the ways in which non-Western populations understand and describe themselves, if they translate them at all. Gayatri Gopinath, for example, uses the term “queer diaspor[a]... in contradistinction to the globalization of “gay” identity that replicates a colonial narrative of development and progress that judges all other sexual cultures, communities, and practices against a model of Euro-American sexual identity” (11).
 
 I can’t assess the accuracy of the Tribunal’s claims regarding the Applicant’s social life, although I am inclined to scepticism. But if the Applicant in this case indeed had no gay friends, no contact with the gay underground and no other forms of identification with the big bad world of gaydom, he may obviously, nevertheless, have been a Man Who Has Sex With Men, as they sometimes say in AIDS prevention work. But this would not, either in the terms of Australian law or the UN Convention, qualify him as a refugee. You can only achieve refugee status under the terms of the Convention based on membership of a ‘specific social group’. Lesbians and gay men are held to constitute such groups, but what this means is that there’s a certain forcing of Western identity norms onto the identity and onto the body of the sexual other. This shouldn’t read simply as a moral point about how we should respect diversity. There’s a real sense that our own lives as political and sexual beings are radically impoverished to the extent we fail to foster and affirm non-Western non-heterosexualities. There’s a sustaining enrichment that we miss out on, of course, in addition to the much more serious forms of violence others will be subject to. And these are kinds of violence as well as forms of enrichment that compassionate politics, organised around the good refugee, just does not apprehend. 
 
 In an essay on “The politics of bad feeling”, Sara Ahmed makes a related argument about national shame and mourning. “Words cannot be separated from bodies, or other signs of life. So the word ‘mourns’ might get attached to some subjects (some more than others represent the nation in mourning), and it might get attached to some objects (some losses more than others may count as losses for this nation)” (73). At one level, these points are often made with regard to compassion, especially as it is racialised in Australian politics; for example, that there would be a public outcry were we to detain hypothetical white boat people. But Ahmed’s point stretches further – in the necessary relation between words and bodies, she asks not only which bodies do the describing and which are described, but which are permitted a relation to language at all? If “words cannot be separated from bodies”, what happens to those bodies words fail? The queer diasporic body, so reductively captured in that phrase, is a case in point. How do we honour its singularity, as well as its sociality? How do we understand the systematicity of the forces that degrade and subjugate it? 
 
 What do the politics of compassion have to offer here? It’s easy for the critic or the cynic to sneer at such politics – so liberal, so sentimental, so wet – or to deconstruct them, expose “the violence of sentimentality” (Berlant 62), show “how compassion towards the other’s suffering might sustain the violence of appropriation” (Ahmed 74). These are not moves I want to make. A guiding assumption of this essay is that there is never a unilinear trajectory between feelings and politics. Any particular affect or set of affects may be progressive, reactionary, apolitical, or a combination thereof, in a given situation; compassionate politics are no more necessarily bad than they are necessarily good. On the other hand, “not necessarily bad” is a weak basis for a political movement, especially one that needs to understand and negotiate the ways the enclosures and borders of late capitalism mass-produce bodies we can’t put names to, people outside familiar and recognisable forms of identity and subjectivity. As Etienne Balibar has put it, “in utter disregard of certain borders – or, in certain cases, under covers of such borders – indefinable and impossible identities emerge in various places, identities which are, as a consequence, regarded as non-identities. However, their existence is, none the less, a life-and-death question for large numbers of human beings” (77).
 
 Any answer to that question starts with our compassion – and our rage – at an unacceptable situation. But it doesn’t end there.
 
 References
 
 Ahmed, Sara. “The Politics of Bad Feeling.” Australian Critical Race and Whiteness Studies Association Journal 1.1 (2005): 72-85. Arendt, Hannah. On Revolution. Harmondsworth: Penguin, 1973. Balibar, Etienne. We, the People of Europe? Reflections on Transnational Citizenship. Trans. James Swenson. Princeton: Princeton UP, 2004. Berlant, Lauren. “The Subject of True Feeling: Pain, Privacy and Politics.” Cultural Studies and Political Theory. Ed. Jodi Dean. Ithaca and Cornell: Cornell UP, 2000. 42-62. Bureau of Immigration and Population Research. Illegal Entrants in Australia: An Annotated Bibliography. Canberra: Australian Government Publishing Service, 1994. Dauvergne, Catherine and Jenni Millbank. “Cruisingforsex.com: An Empirical Critique of the Evidentiary Practices of the Australian Refugee Review Tribunal.” Alternative Law Journal 28 (2003): 176-81. “False Refugees and Misplaced Compassion” Editorial. Quadrant 390 (2002): 2-4. Hage, Ghassan. Against Paranoid Nationalism: Searching for Hope in a Shrinking Society. Annandale: Pluto, 2003. Hall, Stuart. The Hard Road to Renewal: Thatcherism and the Crisis of the Left. London: Verso, 1988. Joint Standing Committee on Migration. Illegal Entrants in Australia: Balancing Control and Compassion. Canberra: The Committee, 1990. Mares, Peter. Borderline: Australia’s Treatment of Refugees and Asylum Seekers. Sydney: UNSW Press, 2001. Millbank, Jenni. “Imagining Otherness: Refugee Claims on the Basis of Sexuality in Canada and Australia.” Melbourne University Law Review 26 (2002): 144-77. ———. “Fear of Persecution or Just a Queer Feeling? Refugee Status and Sexual orientation in Australia.” Alternative Law Journal 20 (1995): 261-65, 299. Morrison, Paul. The Explanation for Everything: Essays on Sexual Subjectivity. New York: New York UP, 2001. Pendleton, Mark. “Borderline.” Bite 2 (2004): 3-4. “WAAG v MIMIA [2004]. HCATrans 475 (19 Nov. 2004)” High Court of Australia Transcripts. 2005. 17 Oct. 2005 http://www.austlii.edu.au/au/other/HCATrans/2004/475.html>.
 
 
 
 
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