�ݺ�ߣ

Editor's Notes

• #12: �ݺ�ߣ 3 In any narration it is important to understand what the individual is talking about in the sense of his or her values, practice and identity. I am a nursing priest and nurse educator. I have chosen to live in Japan where I built my hospice and my home and now work as a priest with local communities in healing and terminal care. My other world is that of the academic world of the university where I am an associate professor of nursing in the Health Promotion Centre of the faculty of nursing. I am the only foreigner in a faculty that, for the most part, speaks little or no English. In my different worlds in Japan, I face several competing mindsets or conflicting issues. Each has value in its own right and each seeks to dominate at the expense of the others. ? For example, in my nursing I am faced with conflicting issues of loving and compassionate caring set against medical models of outcomes and interventions in a scientific approach where people are seen as conditions rather than as individual selves. I am faced with the economics and politics of the delivery of various care models that conflict with my humanistic approach to caring. In my nurse teaching, I am faced with professional academic standards in terms of learning outcomes, training objectives and competencies of practice, in which there is a constant tension when balancing cognitive theory with practical caring. This is compounded by my questions over the cultural suitability of imported forms of Western knowledge in nursing (Asahara et al., 1999; Wolferen, 1990). These tensions will be familiar to most nurse educators I suspect. In my role as a Buddhist priest and religious leader, I am mindful of the transparency of existence. I question our role as human beings, in a life affirming way, and I question the tensions that exist between religious teachings and faith. I also question society��s methods of teaching and learning, what constitutes citizenship, and the politics of social structures and systems related to all aspects of our existence and community. �ݺ�ߣ 3
• #14: �ݺ�ߣ 3 In any narration it is important to understand what the individual is talking about in the sense of his or her values, practice and identity. I am a nursing priest and nurse educator. I have chosen to live in Japan where I built my hospice and my home and now work as a priest with local communities in healing and terminal care. My other world is that of the academic world of the university where I am an associate professor of nursing in the Health Promotion Centre of the faculty of nursing. I am the only foreigner in a faculty that, for the most part, speaks little or no English. In my different worlds in Japan, I face several competing mindsets or conflicting issues. Each has value in its own right and each seeks to dominate at the expense of the others. ? For example, in my nursing I am faced with conflicting issues of loving and compassionate caring set against medical models of outcomes and interventions in a scientific approach where people are seen as conditions rather than as individual selves. I am faced with the economics and politics of the delivery of various care models that conflict with my humanistic approach to caring. In my nurse teaching, I am faced with professional academic standards in terms of learning outcomes, training objectives and competencies of practice, in which there is a constant tension when balancing cognitive theory with practical caring. This is compounded by my questions over the cultural suitability of imported forms of Western knowledge in nursing (Asahara et al., 1999; Wolferen, 1990). These tensions will be familiar to most nurse educators I suspect. In my role as a Buddhist priest and religious leader, I am mindful of the transparency of existence. I question our role as human beings, in a life affirming way, and I question the tensions that exist between religious teachings and faith. I also question society��s methods of teaching and learning, what constitutes citizenship, and the politics of social structures and systems related to all aspects of our existence and community. �ݺ�ߣ 3
• #17: �ݺ�ߣ 3 In any narration it is important to understand what the individual is talking about in the sense of his or her values, practice and identity. I am a nursing priest and nurse educator. I have chosen to live in Japan where I built my hospice and my home and now work as a priest with local communities in healing and terminal care. My other world is that of the academic world of the university where I am an associate professor of nursing in the Health Promotion Centre of the faculty of nursing. I am the only foreigner in a faculty that, for the most part, speaks little or no English. In my different worlds in Japan, I face several competing mindsets or conflicting issues. Each has value in its own right and each seeks to dominate at the expense of the others. ? For example, in my nursing I am faced with conflicting issues of loving and compassionate caring set against medical models of outcomes and interventions in a scientific approach where people are seen as conditions rather than as individual selves. I am faced with the economics and politics of the delivery of various care models that conflict with my humanistic approach to caring. In my nurse teaching, I am faced with professional academic standards in terms of learning outcomes, training objectives and competencies of practice, in which there is a constant tension when balancing cognitive theory with practical caring. This is compounded by my questions over the cultural suitability of imported forms of Western knowledge in nursing (Asahara et al., 1999; Wolferen, 1990). These tensions will be familiar to most nurse educators I suspect. In my role as a Buddhist priest and religious leader, I am mindful of the transparency of existence. I question our role as human beings, in a life affirming way, and I question the tensions that exist between religious teachings and faith. I also question society��s methods of teaching and learning, what constitutes citizenship, and the politics of social structures and systems related to all aspects of our existence and community. �ݺ�ߣ 3
• #25: �ݺ�ߣ 3 In any narration it is important to understand what the individual is talking about in the sense of his or her values, practice and identity. I am a nursing priest and nurse educator. I have chosen to live in Japan where I built my hospice and my home and now work as a priest with local communities in healing and terminal care. My other world is that of the academic world of the university where I am an associate professor of nursing in the Health Promotion Centre of the faculty of nursing. I am the only foreigner in a faculty that, for the most part, speaks little or no English. In my different worlds in Japan, I face several competing mindsets or conflicting issues. Each has value in its own right and each seeks to dominate at the expense of the others. ? For example, in my nursing I am faced with conflicting issues of loving and compassionate caring set against medical models of outcomes and interventions in a scientific approach where people are seen as conditions rather than as individual selves. I am faced with the economics and politics of the delivery of various care models that conflict with my humanistic approach to caring. In my nurse teaching, I am faced with professional academic standards in terms of learning outcomes, training objectives and competencies of practice, in which there is a constant tension when balancing cognitive theory with practical caring. This is compounded by my questions over the cultural suitability of imported forms of Western knowledge in nursing (Asahara et al., 1999; Wolferen, 1990). These tensions will be familiar to most nurse educators I suspect. In my role as a Buddhist priest and religious leader, I am mindful of the transparency of existence. I question our role as human beings, in a life affirming way, and I question the tensions that exist between religious teachings and faith. I also question society��s methods of teaching and learning, what constitutes citizenship, and the politics of social structures and systems related to all aspects of our existence and community. �ݺ�ߣ 3
• #28: �ݺ�ߣ 3 In any narration it is important to understand what the individual is talking about in the sense of his or her values, practice and identity. I am a nursing priest and nurse educator. I have chosen to live in Japan where I built my hospice and my home and now work as a priest with local communities in healing and terminal care. My other world is that of the academic world of the university where I am an associate professor of nursing in the Health Promotion Centre of the faculty of nursing. I am the only foreigner in a faculty that, for the most part, speaks little or no English. In my different worlds in Japan, I face several competing mindsets or conflicting issues. Each has value in its own right and each seeks to dominate at the expense of the others. ? For example, in my nursing I am faced with conflicting issues of loving and compassionate caring set against medical models of outcomes and interventions in a scientific approach where people are seen as conditions rather than as individual selves. I am faced with the economics and politics of the delivery of various care models that conflict with my humanistic approach to caring. In my nurse teaching, I am faced with professional academic standards in terms of learning outcomes, training objectives and competencies of practice, in which there is a constant tension when balancing cognitive theory with practical caring. This is compounded by my questions over the cultural suitability of imported forms of Western knowledge in nursing (Asahara et al., 1999; Wolferen, 1990). These tensions will be familiar to most nurse educators I suspect. In my role as a Buddhist priest and religious leader, I am mindful of the transparency of existence. I question our role as human beings, in a life affirming way, and I question the tensions that exist between religious teachings and faith. I also question society��s methods of teaching and learning, what constitutes citizenship, and the politics of social structures and systems related to all aspects of our existence and community. �ݺ�ߣ 3
• #33: �ݺ�ߣ 3 In any narration it is important to understand what the individual is talking about in the sense of his or her values, practice and identity. I am a nursing priest and nurse educator. I have chosen to live in Japan where I built my hospice and my home and now work as a priest with local communities in healing and terminal care. My other world is that of the academic world of the university where I am an associate professor of nursing in the Health Promotion Centre of the faculty of nursing. I am the only foreigner in a faculty that, for the most part, speaks little or no English. In my different worlds in Japan, I face several competing mindsets or conflicting issues. Each has value in its own right and each seeks to dominate at the expense of the others. ? For example, in my nursing I am faced with conflicting issues of loving and compassionate caring set against medical models of outcomes and interventions in a scientific approach where people are seen as conditions rather than as individual selves. I am faced with the economics and politics of the delivery of various care models that conflict with my humanistic approach to caring. In my nurse teaching, I am faced with professional academic standards in terms of learning outcomes, training objectives and competencies of practice, in which there is a constant tension when balancing cognitive theory with practical caring. This is compounded by my questions over the cultural suitability of imported forms of Western knowledge in nursing (Asahara et al., 1999; Wolferen, 1990). These tensions will be familiar to most nurse educators I suspect. In my role as a Buddhist priest and religious leader, I am mindful of the transparency of existence. I question our role as human beings, in a life affirming way, and I question the tensions that exist between religious teachings and faith. I also question society��s methods of teaching and learning, what constitutes citizenship, and the politics of social structures and systems related to all aspects of our existence and community. �ݺ�ߣ 3