PurposeAdoptees are a population that could benefit from genetic testing to fill gaps in family health history (FHH). Elective genomic testing (EGT) provides adoptees with clinical genetic testing options to learn about genetic health risks in the absence of FHH. We assessed adoptees’ interests in, motivations for and perceived utility of EGT.MethodsAdult adoptees and non-adoptees completed an anonymous, online survey regarding their interest and motivations for EGT, perceived utility of potential results and willingness to pay for EGT. A validated measure of social identity was included to measure the effects of social identity on testing interest.ResultsThere were 112 adoptees and 229 non-adoptees included in the study. Adoptees reported greater interest in EGT (OR 5.0, 95% CI 2.2 to 11.3) than non-adoptees. They were motivated by curiosity and a desire to learn information about risks to children and grandchildren more than non-adoptees. Adoptees with higher education and non-adoptees with higher incomes were significantly more likely to spend more on EGT. Adoptees with higher incomes and non-adoptees with higher education were not significantly more likely to spend more. Social identity was a significant mediator between adoption and testing motivation.ConclusionUnderstanding adoptees’ unique motivations and interests in EGT will allow healthcare providers to better address the informational needs and desires of this population. Social identity provides a foundation for recognising adoptees’ universal experiences that influence motivations for genetic testing.
Disciplinary background A. This paper analyzes the vocal experiences of female sopranos singing in chapel choirs in Oxford and Cambridge Universities (Oxbridge). I discuss vocal tension and the wide discrepancy between technique learned in voice lessons and technique implemented in choir within the fields of vocal pedagogy and empirical performance. These 'solo' and 'choral' voices are discussed within the context of the laryngeal development of 18-21 year old women within the Oxbridge chapel choir tradition (Caldretti 2017; Goodwin 1980; Olson 2010; Sweet and Parker 2019). Disciplinary background B. The second disciplinary area relates these pedagogical and health concerns to their philosophical counterparts in voice studies. Boy trebles have sung the top line in the Oxbridge chapel choir tradition throughout its history only to be disrupted in the 1970s by the addition of women to the top line in some choirs (Day 2018, 229). I analyze this phenomenon within the context of philosophical arguments surrounding female voice (Cavarero 2005; Dunn and Jones 1994; Lochhead 2009), and current voice studies theories about performed timbre (Eidsheim 2019) through the lens of the Derridean term, hauntology (Harper 2009).
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