Matching Items (6)
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- All Subjects: Anthropology
- All Subjects: Naloxone
- Creators: Hruschka, Daniel
Description
How are perceptions of morality and disgust regarding meat consumption related to each other? Which factor is more salient in determining one's willingness to eat the meat of a specific animal? How do these answers vary across religious groups? This study investigates the ways that concepts like morality and disgust are related to food preferences and hopes to shed light on the mechanisms that enforce culturally sanctioned food taboos. The study compares 4 groups of people in the U.S.: Christians (n = 39), Hindus (n = 29), Jews (n = 23), and non-religious people (n = 63). A total of 154 participants were given surveys in which they rated their feelings about eating various animals. Data from Christian and non-religious groups exhibited similar patterns such as a high likelihood of eating a given animal when starving, while results from Jews and Hindus were consistent with their religion's respective food taboos. Despite these differences, morality and disgust are strongly correlated with one another in almost all instances. Moreover, morality and disgust are almost equally important considerations when determining willingness to eat when starving.
ContributorsParekh, Shaili Rajul (Author) / Hruschka, Daniel (Thesis director) / Jacobs, Mark (Committee member) / Barrett, The Honors College (Contributor) / School of Nutrition and Health Promotion (Contributor) / School of Human Evolution and Social Change (Contributor) / Hugh Downs School of Human Communication (Contributor)
Created2014-12
Description
Some scholars have suggested that individuals are inclined to believe that they have souls because they are also inclined to believe that they have a core, immutable self. The present study will explore this question in several parts. First, what is the extent to which individuals report having a core self? Next, how do beliefs about a core self relate to belief or non-belief in an eternal soul? The final question looks at location as an extension of the core self and soul relationship. Where is the self perceived to reside within a dualistic framework, the body or the soul? This study assessed the stated beliefs of 200 respondents using Amazon Mechanical Turk as a recruiting platform. Greater belief in a core self was moderately associated with greater belief in an eternal soul (r= 0.30, p<.01), and with belief in the self as a reflection of the soul (r=0.31, p<.01) and as a reflection of the brain (r=0.21, p<.01). This suggests that belief in a core self does hold association with belief in an eternal soul. However, its perceived location seems to show little preference as residing withing the soul versus the body.
ContributorsLy, Destiny (Author) / Hruschka, Daniel (Thesis director) / Parker, John (Contributor) / Barrett, The Honors College (Contributor)
Created2014-12
Description
More than 40% of all U.S. opioid overdose deaths in 2016 involved a prescription opioid, with more than 46 people dying every day from overdoses involving prescription opioids, (CDC, 2017). Over the years, lawmakers have implemented policies and laws to address the opioid epidemic, and many of these vary from state to state. This study will lay out the basic guidelines of common pieces of legislation. It also examines relationships between 6 state-specific prescribing or preventative laws and associated changes in opioid-related deaths using a longitudinal cross-state study design (2007-2015). Specifically, it uses a linear regression to examine changes in state-specific rates of opioid-related deaths after implementation of specific policies, and whether states implementing these policies saw smaller increases than states without these policies. Initial key findings of this study show that three policies have a statistically significant association with opioid related overdose deaths are—Good Samaritan Laws, Standing Order Laws, and Naloxone Liability Laws. Paradoxically, all three policies correlated with an increase in opioid overdose deaths between 2007 and 2016. However, after correcting for the potential spurious relationship between state-specific timing of policy implementation and death rates, two policies have a statistically significant association (alpha <0.05) with opioid overdose death rates. First, the Naloxone Liability Laws were significantly associated with changes in opioid-related deaths and was correlated with a 0.33 log increase in opioid overdose death rates, or a 29% increase. This equates to about 1.39 more deaths per year per 100,000 people. Second, the legislation that allows for 3rd Party Naloxone prescriptions correlated with a 0.33 log decrease in opioid overdose death rates, or a 29% decrease. This equates to 1.39 fewer deaths per year per 100,000 people.
ContributorsDavis, Joshua Alan (Author) / Hruschka, Daniel (Thesis director) / Gaughan, Monica (Committee member) / School of Human Evolution & Social Change (Contributor) / Barrett, The Honors College (Contributor)
Created2019-05
Description
Abstract
Objective: To assess the attitudes and knowledge of behavioral health technicians (BHTs)
towards opioid overdose management and to assess the effect of online training on opioid
overdose response on BHTs’ attitudes and knowledge, and the confidence to identify and
respond to opioid overdose situations.
Design/Methods: Pre-intervention Opioid Overdose Knowledge Scale (OOKS) and Opioid
Overdose Attitude Scale (OOAS) surveys were administered electronically to five BHTs in
2020. Data obtained were de-identified. Comparisons between responses to pre-and post-surveys questions were carried out using the standardized Wilcoxon signed-rank statistical test(z). This study was conducted in a residential treatment center (RTC) with the institutional review board's approval from Arizona State University. BHTs aged 18 years and above, working at this RTC were included in the study.
Interventions: An online training was provided on opioid overdose response (OOR) and
naloxone administration and on when to refer patients with opioid use disorder (OUD) for
medication-assisted treatment.
Results: Compared to the pre-intervention surveys, the BHTs showed significant improvements
in attitudes on the overall score on the OOAS (mean= 26.4 ± 13.1; 95% CI = 10.1 - 42.7; z =
2.02; p = 0.043) and significant improvement in knowledge on the OOKS (mean= 10.6 ± 6.5;
95% CI = 2.5 – 18.7; z =2.02, p = 0.043).
Conclusions and Relevance: Training BHTs working in an RTC on opioid overdose response is
effective in increasing attitudes and knowledge related to opioid overdose management. opioid
overdose reversal in RTCs.
Keywords: Naloxone, opioid overdose, overdose education, overdose response program
ContributorsQuie, Georgette (Author) / Guthery, Ann (Thesis advisor)
Created2021-04-12
Description
Objective: To assess the attitudes and knowledge of behavioral health technicians (BHTs)
towards opioid overdose management and to assess the effect of online training on opioid
overdose response on BHTs’ attitudes and knowledge, and the confidence to identify and
respond to opioid overdose situations.
Design/Methods: Pre-intervention Opioid Overdose Knowledge Scale (OOKS) and Opioid
Overdose Attitude Scale (OOAS) surveys were administered electronically to five BHTs in
2020. Data obtained were de-identified. Comparisons between responses to pre-and post-surveys
questions were carried out using the standardized Wilcoxon signed-rank statistical test(z). This
study was conducted in a residential treatment center (RTC) with the institutional review board's
approval from Arizona State University. BHTs aged 18 years and above, working at this RTC
were included in the study.
Interventions: An online training was provided on opioid overdose response (OOR) and
naloxone administration and on when to refer patients with opioid use disorder (OUD) for
medication-assisted treatment.
Results: Compared to the pre-intervention surveys, the BHTs showed significant improvements
in attitudes on the overall score on the OOAS (mean= 26.4 ± 13.1; 95% CI = 10.1 - 42.7; z =
2.02; p = 0.043) and significant improvement in knowledge on the OOKS (mean= 10.6 ± 6.5;
95% CI = 2.5 – 18.7; z =2.02, p = 0.043).
Conclusions and Relevance: Training BHTs working in an RTC on opioid overdose response is
effective in increasing attitudes and knowledge related to opioid overdose management. opioid
overdose reversal in RTCs.
ContributorsQuie, Georgette (Author) / Guthery, Ann (Thesis advisor) / Arizona State University. College of Nursing & Healthcare Innovation (Contributor)
Created2021-04-12
Description
In Western medicine, the hard sciences have generally been understood as the sole guiding force in patient care and treatment. However, both history and the present day suggest another strong influence on Western medicine: folklore. The term folklore can easily be dismissed as a term representing beliefs and stories of the past, but its relevance transcends time and continues to impact people daily. It “involves values, traditions, ways of thinking and behaving. It’s about art. It’s about people and the way people learn. It helps us learn who we are and how to make meaning in the world around us” (Sims & Stephens, 2011, pp. 1-2). With its wide range of influence, folklore exists as the umbrella term encompassing several categories. Folk beliefs are one of these categories and can develop from “observation, memory, testimony or inference” (Hutton, 1942, p. 83). Given that each of these forms are subject to some sort of error, folk beliefs become “a jumble of the true and the erroneous” (p. 84). Similarly, contemporary legends are narratives that often combine the physical and supernatural world to explain nuances or uncertainty present in the relevant experiences of a people. Folk beliefs can result in the formation of contemporary legends and they can also stem from contemporary legends. These two categories are often associated with subjects that promote fear and uncertainty, and thus play an essential role in navigating folklore’s application to biomedicine. This paper explores the historical and modern effects that folklore has had on two separate maladies: Hansen’s Disease (leprosy) and Major Depressive Disorder (depression). While these conditions do not resemble each other in physical presentations, Hansen’s Disease and Major Depressive Disorder patients both have faced and continue to face discrimination. Andrea Wiley and John Allen’s three-part definition of a malady: society’s perception (sickness), the individual’s experience (illness), and medical professionals’ diagnosis and treatment (disease); was utilized as a tool for analyzing the application of folklore to modern medicine. The way that a society views a particular malady often dictates the sick role expected of a diagnosed individual. Additionally, the public’s view can directly affect medical professionals’ understanding of a malady. This then can drastically shape a patient’s diagnosis, treatment, and prognosis. This anthropological analysis acts as an interdisciplinary bridge between medicine and the humanities.
ContributorsPeake, Ashley E (Co-author) / Peake, Ashley (Co-author) / Ellis, Lawrence (Thesis director) / Hoyt, Heather (Committee member) / Hruschka, Daniel (Committee member) / School of Molecular Sciences (Contributor) / Department of English (Contributor) / Barrett, The Honors College (Contributor)
Created2020-05