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	<title>Loomnie &#187; Ideas</title>
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		<title>Reflections on the non-existent health system</title>
		<link>http://loomnie.com/2011/01/28/reflections-on-the-non-existent-health-system/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=reflections-on-the-non-existent-health-system</link>
		<comments>http://loomnie.com/2011/01/28/reflections-on-the-non-existent-health-system/#comments</comments>
		<pubDate>Fri, 28 Jan 2011 08:51:40 +0000</pubDate>
		<dc:creator>Olumide Abimbola</dc:creator>
				<category><![CDATA[Africa]]></category>
		<category><![CDATA[Development]]></category>
		<category><![CDATA[Ideas]]></category>
		<category><![CDATA[Chronic (medicine)]]></category>
		<category><![CDATA[Disease]]></category>
		<category><![CDATA[Health]]></category>
		<category><![CDATA[Health system]]></category>
		<category><![CDATA[Infectious disease]]></category>
		<category><![CDATA[Nigeria]]></category>
		<category><![CDATA[Non-communicable disease]]></category>
		<category><![CDATA[Risk factor]]></category>

		<guid isPermaLink="false">http://loomnie.com/?p=3052</guid>
		<description><![CDATA[Seye Abimbola, a research fellow at the National Primary Health Care Development Agency, Abuja, Nigeria, uses the case of a country without a proper health system (Nigeria) to reflect on how one might build a health system for the 21st century: The world is at a watershed, on the brink [...]]]></description>
			<content:encoded><![CDATA[<p id="top" />Seye Abimbola, a research fellow at the National Primary Health Care Development Agency, Abuja, Nigeria<em>,</em> uses the case of a country without a proper health system (Nigeria) to reflect on how one might build a health system for the 21st century:</p>
<blockquote><p><em>The world is at a watershed, on the brink of monumental change in what constitutes health care and life in general so much that the absence of health systems may even be desirable. To combat the challenge of non-communicable diseases (NCDs), we may even want to wish away current health systems altogether. Factors that are changing the way we perceive life and health include communication with internet and mobile connectivity, population ageing, the shift from acute and inpatient care to long-term care, and management of risk factors instead of disease states in themselves.</em></p>
<p><em>The new paradigm for service delivery, a shift from infectious disease of earlier centuries, will be self-management, risk factor management (hypertension, diet, inactivity, tobacco, alcohol), chronic disease and comorbidity. The question then arises as to how we may  build a health system for the 21st century. This makes the thought experiment of a country without a health system necessary: it sets the mind free for uncluttered imagination and allows one to think as if one is building afresh.</em></p></blockquote>
<p>Read the article in full at <a href="http://blogs.bmj.com/bmj/2011/01/11/seye-abimbola-reflections-on-the-non-existent-health-system/trackback/">the BMJ group blog</a>.</p>
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		<title>The Social meaning of the power law</title>
		<link>http://loomnie.com/2010/02/08/the-social-meaning-of-the-power-law/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=the-social-meaning-of-the-power-law</link>
		<comments>http://loomnie.com/2010/02/08/the-social-meaning-of-the-power-law/#comments</comments>
		<pubDate>Mon, 08 Feb 2010 11:55:12 +0000</pubDate>
		<dc:creator>Olumide Abimbola</dc:creator>
				<category><![CDATA[Anthropology]]></category>
		<category><![CDATA[Ideas]]></category>
		<category><![CDATA[Links]]></category>
		<category><![CDATA[Amazon]]></category>
		<category><![CDATA[Earthquake]]></category>
		<category><![CDATA[Economy]]></category>
		<category><![CDATA[Gilded Age]]></category>
		<category><![CDATA[Normal distribution]]></category>
		<category><![CDATA[Power law]]></category>
		<category><![CDATA[Social Sciences]]></category>
		<category><![CDATA[Statistics]]></category>

		<guid isPermaLink="false">http://loomnie.com/?p=1498</guid>
		<description><![CDATA[If you count the book sales on Amazon and plot them according to frequency, the curve hugs the vertical and horizontal axes, indicating a few very large numbers (the blockbusters) and many small ones (the ‘long tail’ of books like yours and mine). This is a typical manifestation of something [...]]]></description>
			<content:encoded><![CDATA[<p id="top" />
<blockquote>If you count the book sales on Amazon and plot them according to frequency, the curve hugs the vertical and horizontal axes, indicating a few very large numbers (the blockbusters) and many small ones (the ‘long tail’ of books like yours and mine). This is a typical manifestation of something called a ‘power-law’ distribution. This is a relationship between the size and frequency of a variable, where the frequency decreases faster than the size increases. If the data are plotted on a log-log scale, the result is a straight line sloping down from left to right. Thus an earthquake that is twice as strong will occur four times more rarely. If this pattern holds for earthquakes of all sizes, it is said to ‘scale’, meaning that there is no typical size that could be said to be representative of earthquakes as a class of phenomena, as is the case with normal distributions. Power laws are found in a wide range of natural and manmade instances. But research on them has grown rapidly in recent decades. Power laws have been discovered for the frequency of words used in natural language; and the distribution of molecular reactions in cells reveals a few hubs linked to most reactions and many weakly connected molecules.</p></blockquote>
<p>Keith Hart in <a href="http://thememorybank.co.uk/2010/02/01/the-social-meaning-of-the-power-law/">the essay</a> goes on to discuss the science of networks, the differences in the ability of people to act as hubs or connectors in networks, and the paradigm shift in ideologies that accept the inevitability of, say, inequality in income distribution.</p>
<blockquote><p>This whole paradigm shift in scientific and statistical models coincides with the breakdown of the nation-state’s monopoly of society and with it the corporatist premises of twentieth century economy, such as jobs for life and social planning. For three decades neo-conservative liberals subordinated national economy to global markets; and the digital revolution has given us a new emergent model of society in the internet. The norm of this new world market was stark inequality. The egalitarian premises of nation-states, seeking to curb capitalism’s polarizing tendencies, gave way to a world society where the winner takes all. All of this has been thrown into stark relief by the economic crisis of 2008-9. But for now the power-law is king. It’s a different model of statistics, for sure. Perhaps it captures society poised between national and world forms. Or maybe we reverted temporarily to the imbalance between market and state typical of the Gilded Age, before national regulation aspired to curb domestic capitalism. The pressing political question for humanity, now given a new urgency by the collapse of the credit boom, remains whether new forms of association will enable us to harness the polarities of the network economy for common ends.</p></blockquote>
<p><a href="http://thememorybank.co.uk/2010/02/01/the-social-meaning-of-the-power-law/">The whole article</a>.</p>
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		<title>Open Anthropology Cooperative</title>
		<link>http://loomnie.com/2009/05/22/open-anthropology-cooperative/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=open-anthropology-cooperative</link>
		<comments>http://loomnie.com/2009/05/22/open-anthropology-cooperative/#comments</comments>
		<pubDate>Fri, 22 May 2009 16:36:32 +0000</pubDate>
		<dc:creator>Olumide Abimbola</dc:creator>
				<category><![CDATA[Ideas]]></category>
		<category><![CDATA[Links]]></category>

		<guid isPermaLink="false">http://loomnie.com/?p=782</guid>
		<description><![CDATA[is a cooperative of anthropologists who are interested in collaborations across space (I almost added time!), using different kinds of media. It is still in the formative stage so anthropologists, or anybody who is interested in anthropology, should please join the discussion by clicking here.]]></description>
			<content:encoded><![CDATA[<p id="top" />is a cooperative of anthropologists who are interested in collaborations across space (I almost added time!), using different kinds of media. It is still in the formative stage so anthropologists, or anybody who is interested in anthropology, should please join the discussion by clicking <a href="http://thememorybank.co.uk/?q=trackback/148">here</a>.</p>
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		<item>
		<title>Of Stereotypes, Nigerian Igbo and Beninese Yoruba</title>
		<link>http://loomnie.com/2008/08/08/of-stereotypes-nigerian-igbo-and-beninese-yoruba/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=of-stereotypes-nigerian-igbo-and-beninese-yoruba</link>
		<comments>http://loomnie.com/2008/08/08/of-stereotypes-nigerian-igbo-and-beninese-yoruba/#comments</comments>
		<pubDate>Fri, 08 Aug 2008 20:45:25 +0000</pubDate>
		<dc:creator>Olumide Abimbola</dc:creator>
				<category><![CDATA[Ideas]]></category>

		<guid isPermaLink="false">http://loomnie.com/2008/08/08/of-stereotypes-nigerian-igbo-and-beninese-yoruba/</guid>
		<description><![CDATA[Researchers familiar with Nigeria would know that the Igbo have the reputation of being the money-loving, money-making, industrious people of Nigeria. The stereotypes go this way: The Igbo are the traders, the Yoruba are your average school-goers who look forward to a comfortable future earning predictable salaries, and the Hausa [...]]]></description>
			<content:encoded><![CDATA[<p id="top" />Researchers familiar with Nigeria would know that the Igbo have the reputation of being the money-loving, money-making, industrious people of Nigeria. The stereotypes go this way: The Igbo are the traders, the Yoruba are your average school-goers who look forward to a comfortable future earning predictable salaries, and the Hausa rule the country (never mind Nigerian minority groups). The Igbo for instance also join in essentialising themselves. They often say that they (the Igbo) are simply natural traders, and that their ‘republican spirit’ and lack of recognition of central authority predispose them to becoming great businessmen.<br />
In Benin, the Beninese Yoruba describe themselves in exactly the same terms. I hear expressions like: ‘No matter what a Yoruba man does, even if he studies in the university, he has to come back to trade. It is simply in our blood.’ Those are about the same words with which the Nigerian Igbo describe themselves. Or, ‘Ha… Yoruba’s love money so much!’ Just like the average Nigerian says about the Igbo.<br />
So, if trade is in the Yoruba blood, how come the Yoruba don’t have that kind of reputation in Nigeria? I point this out to many Beninese Yoruba and they normally don’t have anything to say about it. I then tell them that one has to pay a closer attention to history, and the particular development of each country, in order to be able to understand how each ethnic group came to acquire the description. One has to accept it that the stereotypes are largely true, especially about Igbo businessmen of Nigeria and the Yoruba businesswomen of Benin. Yea, Yoruba businesswomen; gender scholars have a lot to deal with in that.</p>
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