The Experts below are selected from a list of 150 Experts worldwide ranked by ideXlab platform
Arild Haugli - One of the best experts on this subject based on the ideXlab platform.
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Communication and interaction between customers and pharmacy personnel in two Norwegian pharmacies — an observational study
International Journal of Pharmacy Practice, 1996Co-Authors: Helge Knudsen Strø Mme, Arild HaugliAbstract:During the summer of 1993, a Social Anthropologist carried out non-participating observations in two pharmacies in Oslo, Norway, in order to describe the communication and interaction between the customers and the pharmacy staff. The ways the personnel encountered their customers varied in a striking way. Few indicators could be relied upon in predicting staff behaviour. Informational interaction did occur between customers and staff, but this practice did not seem to be systematic with regard to rules or routines. In the cases of customer-initiated questioning, the customer seemed to be taken good care of. The observations made in this study highlight three important features of pharmacy: a lack of control of admission, the transactional nature of the interaction between customer and staff and a lack of systematic approach for serving customers with particular needs. The quality and content of the information and interaction did not seem to be dependent on the physical layout of the pharmacy. It also seemed more dependent on the personal characteristics of the staff member concerned than on his or her formal competence, and dependent on when, during opening hours, the interaction took place. These features should be taken into account when more standardised routines are implemented for serving pharmacy customers.
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communication and interaction between customers and pharmacy personnel in two norwegian pharmacies an observational study
International Journal of Pharmacy Practice, 1996Co-Authors: Helge Knudsen Strø Mme, Arild HaugliAbstract:During the summer of 1993, a Social Anthropologist carried out non-participating observations in two pharmacies in Oslo, Norway, in order to describe the communication and interaction between the customers and the pharmacy staff. The ways the personnel encountered their customers varied in a striking way. Few indicators could be relied upon in predicting staff behaviour. Informational interaction did occur between customers and staff, but this practice did not seem to be systematic with regard to rules or routines. In the cases of customer-initiated questioning, the customer seemed to be taken good care of. The observations made in this study highlight three important features of pharmacy: a lack of control of admission, the transactional nature of the interaction between customer and staff and a lack of systematic approach for serving customers with particular needs. The quality and content of the information and interaction did not seem to be dependent on the physical layout of the pharmacy. It also seemed more dependent on the personal characteristics of the staff member concerned than on his or her formal competence, and dependent on when, during opening hours, the interaction took place. These features should be taken into account when more standardised routines are implemented for serving pharmacy customers.
Helge Knudsen Strø Mme - One of the best experts on this subject based on the ideXlab platform.
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Communication and interaction between customers and pharmacy personnel in two Norwegian pharmacies — an observational study
International Journal of Pharmacy Practice, 1996Co-Authors: Helge Knudsen Strø Mme, Arild HaugliAbstract:During the summer of 1993, a Social Anthropologist carried out non-participating observations in two pharmacies in Oslo, Norway, in order to describe the communication and interaction between the customers and the pharmacy staff. The ways the personnel encountered their customers varied in a striking way. Few indicators could be relied upon in predicting staff behaviour. Informational interaction did occur between customers and staff, but this practice did not seem to be systematic with regard to rules or routines. In the cases of customer-initiated questioning, the customer seemed to be taken good care of. The observations made in this study highlight three important features of pharmacy: a lack of control of admission, the transactional nature of the interaction between customer and staff and a lack of systematic approach for serving customers with particular needs. The quality and content of the information and interaction did not seem to be dependent on the physical layout of the pharmacy. It also seemed more dependent on the personal characteristics of the staff member concerned than on his or her formal competence, and dependent on when, during opening hours, the interaction took place. These features should be taken into account when more standardised routines are implemented for serving pharmacy customers.
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communication and interaction between customers and pharmacy personnel in two norwegian pharmacies an observational study
International Journal of Pharmacy Practice, 1996Co-Authors: Helge Knudsen Strø Mme, Arild HaugliAbstract:During the summer of 1993, a Social Anthropologist carried out non-participating observations in two pharmacies in Oslo, Norway, in order to describe the communication and interaction between the customers and the pharmacy staff. The ways the personnel encountered their customers varied in a striking way. Few indicators could be relied upon in predicting staff behaviour. Informational interaction did occur between customers and staff, but this practice did not seem to be systematic with regard to rules or routines. In the cases of customer-initiated questioning, the customer seemed to be taken good care of. The observations made in this study highlight three important features of pharmacy: a lack of control of admission, the transactional nature of the interaction between customer and staff and a lack of systematic approach for serving customers with particular needs. The quality and content of the information and interaction did not seem to be dependent on the physical layout of the pharmacy. It also seemed more dependent on the personal characteristics of the staff member concerned than on his or her formal competence, and dependent on when, during opening hours, the interaction took place. These features should be taken into account when more standardised routines are implemented for serving pharmacy customers.
Global Risd - One of the best experts on this subject based on the ideXlab platform.
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Victor Papanek: Design, Ecology, and Global Activism | Alison Clarke
DigitalCommons@RISD, 2018Co-Authors: Division, Liberal Arts, Department, Theory History Of Art & & Design, Museum Risd, Global RisdAbstract:VIEW EVENT PHOTOS Lecture, October 4, 2018. 6:00 pm Metcalf Auditorium, RISD Museum/Chace Center. The division of Liberal Arts, THAD department and RISD Museum welcome author and design historian Alison Clarke to RISD to give a lecture titled “Victor Papanek: Design, Ecology and Global Activism. In 1968, Papanek described the design profession as a mode of “do-it-yourself murder” that generates waste, wreaks ecological havoc and excludes the most Socially disadvantaged. Design, he warned, had become preoccupied with “the concocting of such inane trivia as mink-covered toilet-seats, electronic fingernail polish dryers and baroque fly-swatters,” rather than solving “real world” needs. Based on the forthcoming book Victor Papanek: Designer for the Real World (MIT Press) and research for a recent co-curated exhibition with the Vitra Design Museum, Germany, the lecture will explore how Papanek’s iconoclastic designs, provocative journalism and unique global pedagogic initiatives upended the complacency of the 1960s and ’70s design establishment. Clarke will examine how this shift in the perception of design as a political tool was part of a broader challenge to commodity culture that drew on feminist and counter-culture ideas of non-capitalist production, African-American civil rights and global post-colonial activism, and a burgeoning ecological movement. She will conclude by examining the legacy of Papanek’s ideas in contemporary design discourse. This event is sponsored by the Division of Liberal Arts graduate programs in Global Arts and Cultures and Nature-Culture-Sustainability Studies in conjunction with the RISD Museum’s Repair and Design Futures Exhibition and RISD Global. Alison J. Clarke is a design historian and trained Social Anthropologist. She is chair of Design History and Theory and Director of the Victor J. Papanek Foundation, University of Applied Arts Vienna, and taught previously at the Royal College of Art, London. Professor Clarke’s publications include Tupperware: The Promise of Plastic in 1950s America, which became the basis of an Emmy Award nominated PBS documentary, Design Anthropology: Object Culture in the 21st Century (2017), and Émigré Cultures in Design and Architecture (with Elana Shapira, 2017). She is currently completing a monograph for MIT Press titled Victor Papanek: Designer for the Real World, as well as co-curating a related exhibition at the Vitra Design Museum, Germany.https://digitalcommons.risd.edu/liberalarts_ncss_events/1004/thumbnail.jp
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Victor Papanek: Design, Ecology, and Global Activism | Alison Clarke
DigitalCommons@RISD, 2018Co-Authors: Division, Liberal Arts, Department, Theory History Of Art & & Design, Museum Risd, Global RisdAbstract:Lecture, October 4, 2018. 6:00 pm Metcalf Auditorium, RISD Museum/Chace Center. The division of Liberal Arts, THAD department and RISD Museum welcome author and design historian Alison Clarke to RISD to give a lecture titled “Victor Papanek: Design, Ecology and Global Activism. In 1968, Papanek described the design profession as a mode of “do-it-yourself murder” that generates waste, wreaks ecological havoc and excludes the most Socially disadvantaged. Design, he warned, had become preoccupied with “the concocting of such inane trivia as mink-covered toilet-seats, electronic fingernail polish dryers and baroque fly-swatters,” rather than solving “real world” needs. Based on the forthcoming book Victor Papanek: Designer for the Real World (MIT Press) and research for a recent co-curated exhibition with the Vitra Design Museum, Germany, the lecture will explore how Papanek’s iconoclastic designs, provocative journalism and unique global pedagogic initiatives upended the complacency of the 1960s and ’70s design establishment. Clarke will examine how this shift in the perception of design as a political tool was part of a broader challenge to commodity culture that drew on feminist and counter-culture ideas of non-capitalist production, African-American civil rights and global post-colonial activism, and a burgeoning ecological movement. She will conclude by examining the legacy of Papanek’s ideas in contemporary design discourse. This event is sponsored by the Division of Liberal Arts graduate programs in Global Arts and Cultures and Nature-Culture-Sustainability Studies in conjunction with the RISD Museum’s Repair and Design Futures Exhibition and RISD Global. Alison J. Clarke is a design historian and trained Social Anthropologist. She is chair of Design History and Theory and Director of the Victor J. Papanek Foundation, University of Applied Arts Vienna, and taught previously at the Royal College of Art, London. Professor Clarke’s publications include Tupperware: The Promise of Plastic in 1950s America, which became the basis of an Emmy Award nominated PBS documentary, Design Anthropology: Object Culture in the 21st Century (2017), and Émigré Cultures in Design and Architecture (with Elana Shapira, 2017). She is currently completing a monograph for MIT Press titled Victor Papanek: Designer for the Real World, as well as co-curating a related exhibition at the Vitra Design Museum, Germany.https://digitalcommons.risd.edu/liberalarts_ncss_eventposters/1002/thumbnail.jp
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Victor Papanek: Design, Ecology, and Global Activism | Alison Clarke: Minimal Design Team Flowchart
DigitalCommons@RISD, 2018Co-Authors: Division, Liberal Arts, Department, Theory History Of Art & & Design, Museum Risd, Global RisdAbstract:Lecture, October 4, 2018. 6:00 pm Metcalf Auditorium, RISD Museum/Chace Center. The division of Liberal Arts, THAD department and RISD Museum welcome author and design historian Alison Clarke to RISD to give a lecture titled “Victor Papanek: Design, Ecology and Global Activism. In 1968, Papanek described the design profession as a mode of “do-it-yourself murder” that generates waste, wreaks ecological havoc and excludes the most Socially disadvantaged. Design, he warned, had become preoccupied with “the concocting of such inane trivia as mink-covered toilet-seats, electronic fingernail polish dryers and baroque fly-swatters,” rather than solving “real world” needs. Based on the forthcoming book Victor Papanek: Designer for the Real World (MIT Press) and research for a recent co-curated exhibition with the Vitra Design Museum, Germany, the lecture will explore how Papanek’s iconoclastic designs, provocative journalism and unique global pedagogic initiatives upended the complacency of the 1960s and ’70s design establishment. Clarke will examine how this shift in the perception of design as a political tool was part of a broader challenge to commodity culture that drew on feminist and counter-culture ideas of non-capitalist production, African-American civil rights and global post-colonial activism, and a burgeoning ecological movement. She will conclude by examining the legacy of Papanek’s ideas in contemporary design discourse. This event is sponsored by the Division of Liberal Arts graduate programs in Global Arts and Cultures and Nature-Culture-Sustainability Studies in conjunction with the RISD Museum’s Repair and Design Futures Exhibition and RISD Global. Alison J. Clarke is a design historian and trained Social Anthropologist. She is chair of Design History and Theory and Director of the Victor J. Papanek Foundation, University of Applied Arts Vienna, and taught previously at the Royal College of Art, London. Professor Clarke’s publications include Tupperware: The Promise of Plastic in 1950s America, which became the basis of an Emmy Award nominated PBS documentary, Design Anthropology: Object Culture in the 21st Century (2017), and Émigré Cultures in Design and Architecture (with Elana Shapira, 2017). She is currently completing a monograph for MIT Press titled Victor Papanek: Designer for the Real World, as well as co-curating a related exhibition at the Vitra Design Museum, Germany.https://digitalcommons.risd.edu/liberalarts_ncss_eventposters/1001/thumbnail.jp
Robert C Ulin - One of the best experts on this subject based on the ideXlab platform.
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revisiting cultural relativism old prospects for a new cultural critique
Anthropological Quarterly, 2007Co-Authors: Robert C UlinAbstract:Cultural relativism is among the most misunderstood yet Socially charged concepts associated with anthropology today. While most American cultural Anthropologists have utilized cultural relativism as a pedagogical and sometimes political medium to challenge ethnocentric western views and cultural practices and to promote an appreciation of cultural diversity, ethicists, philosophers and the general public have all too often embraced a view of cultural relativism that ostensibly allows repugnant customs and Social practices to go unchallenged. For example, British philosopher turned Social Anthropologist, Ernest Gellner (1995:1822) maintains that cultural relativism, and by extension all interpretive theories that emphasize the "local," abandon the pursuit of truth and thus betray the cannons of scientific inquiry. On the other hand, while philosopher James Rachels (2003:28-31) acknowledges that there are merits to cultural relativism that include challenging assumptions about our own rational standards, keeping an open mind, and avoiding potentially dogmatic arguments, he invokes the rhetorically charged examples of excision, infanticide and funerary rites as practiced in a range of societies to dismiss cultural relativism as unsuitable for the rational grounding of Cultural relativism is among the most misunderstood yet Socially charged concepts associated with anthropology today. While most American cultural Anthropologists have utilized cultural relativism as a pedagogical and sometimes political medium to challenge ethnocentric western views and cultural practices and to promote an appreciation of cultural diversity, ethicists, philosophers and the general public have all too often embraced a view of cultural relativism that ostensibly allows repugnant customs and Social practices to go unchallenged. For example, British philosopher turned Social Anthropologist, Ernest Gellner (1995:1822) maintains that cultural relativism, and by extension all interpretive theories that emphasize the "local," abandon the pursuit of truth and thus betray the cannons of scientific inquiry. On the other hand, while philosopher James Rachels (2003:28-31) acknowledges that there are merits to cultural relativism that include challenging assumptions about our own rational standards, keeping an open mind, and avoiding potentially dogmatic arguments, he invokes the rhetorically charged examples of excision, infanticide and funerary rites as practiced in a range of societies to dismiss cultural relativism as unsuitable for the rational grounding of are also found more contemporaneously in the writings of Hume and Montaigne, no doubt a reflection of the expansion of trade and empire, as was the case with Herodotus. This is not to say, however, that Dundes Renteln believes that cultural relativism is a historically continuous concept reproduced unchanged throughout history. She remarks that the modern version of cultural relativism was central to Franz Boas's, Melville Herskovits's and Ruth Benedict's opposition to invidious nineteenth century models of cultural evolution that placed European societies at the pinnacle of human development while relegating indigenous culture to humanity's dawn. Although acknowledging their historical, if not theoretical conflation, Dundes Renteln elects to ignore debates about epistemological and linguistic relativism in favor of discussing cultural and ethical relativism because she believes that the latter more directly address universal human rights. In this regard, Renteln contends that Herskovits's belief that some - she emphasizes not all - evaluations are "relative to the cultural background out of which they arise" (1988:59) is defensible. Dundes Renteln maintains that there are three theories of ethical relativism that "appear under various guises" (1988:60). She refers to the first as the "theory of apparent ethical relativism" that contends that peoples "differ in their basic moral beliefs" (1988:60). …
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revisiting cultural relativism old prospects for a new cultural critique
Anthropological Quarterly, 2007Co-Authors: Robert C UlinAbstract:Cultural relativism is among the most misunderstood yet Socially charged concepts associated with anthropology today. While most American cultural Anthropologists have utilized cultural relativism as a pedagogical and sometimes political medium to challenge ethnocentric western views and cultural practices and to promote an appreciation of cultural diversity, ethicists, philosophers and the general public have all too often embraced a view of cultural relativism that ostensibly allows repugnant customs and Social practices to go unchallenged. For example, British philosopher turned Social Anthropologist, Ernest Gellner (1995:1822) maintains that cultural relativism, and by extension all interpretive theories that emphasize the "local," abandon the pursuit of truth and thus betray the cannons of scientific inquiry. On the other hand, while philosopher James Rachels (2003:28-31) acknowledges that there are merits to cultural relativism that include challenging assumptions about our own rational standards, keeping an open mind, and avoiding potentially dogmatic arguments, he invokes the rhetorically charged examples of excision, infanticide and funerary rites as practiced in a range of societies to dismiss cultural relativism as unsuitable for the rational grounding of Cultural relativism is among the most misunderstood yet Socially charged concepts associated with anthropology today. While most American cultural Anthropologists have utilized cultural relativism as a pedagogical and sometimes political medium to challenge ethnocentric western views and cultural practices and to promote an appreciation of cultural diversity, ethicists, philosophers and the general public have all too often embraced a view of cultural relativism that ostensibly allows repugnant customs and Social practices to go unchallenged. For example, British philosopher turned Social Anthropologist, Ernest Gellner (1995:1822) maintains that cultural relativism, and by extension all interpretive theories that emphasize the "local," abandon the pursuit of truth and thus betray the cannons of scientific inquiry. On the other hand, while philosopher James Rachels (2003:28-31) acknowledges that there are merits to cultural relativism that include challenging assumptions about our own rational standards, keeping an open mind, and avoiding potentially dogmatic arguments, he invokes the rhetorically charged examples of excision, infanticide and funerary rites as practiced in a range of societies to dismiss cultural relativism as unsuitable for the rational grounding of are also found more contemporaneously in the writings of Hume and Montaigne, no doubt a reflection of the expansion of trade and empire, as was the case with Herodotus. This is not to say, however, that Dundes Renteln believes that cultural relativism is a historically continuous concept reproduced unchanged throughout history. She remarks that the modern version of cultural relativism was central to Franz Boas's, Melville Herskovits's and Ruth Benedict's opposition to invidious nineteenth century models of cultural evolution that placed European societies at the pinnacle of human development while relegating indigenous culture to humanity's dawn. Although acknowledging their historical, if not theoretical conflation, Dundes Renteln elects to ignore debates about epistemological and linguistic relativism in favor of discussing cultural and ethical relativism because she believes that the latter more directly address universal human rights. In this regard, Renteln contends that Herskovits's belief that some - she emphasizes not all - evaluations are "relative to the cultural background out of which they arise" (1988:59) is defensible. Dundes Renteln maintains that there are three theories of ethical relativism that "appear under various guises" (1988:60). She refers to the first as the "theory of apparent ethical relativism" that contends that peoples "differ in their basic moral beliefs" (1988:60). …
Malcolm Chapman - One of the best experts on this subject based on the ideXlab platform.
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Economics and Social Anthropology—Reconciling Differences
Human Relations, 1996Co-Authors: Peter J Buckley, Malcolm ChapmanAbstract:This paper is the outcome of collaborative work between an economist and a Social Anthropologist. It explores the differences of outlook and approach between these two subjects, both in general, and in the specific context of a research project, “The Management of Cooperative Strategies,” which tests economistic hypotheses using methods largely derived from Social anthropology. There remain major dissonanaces between the two subjects, but an attempt is made here to find fruitful common ground.