Resumen. En el presente artículo se expone el programa piloto Tenemos cita con el Arte realizado por investigadores de la Facultad de Bellas Artes de la Universidad Complutense con personas afectadas con Alzheimer u otras demencias y sus cuidadores. El programa cosiste en el desarrollo de una serie de visitas al Museo del Prado y al Museo Nacional Centro de Arte Reina Sofía, así como talleres de creación plástica en la Facultad de Bellas Artes, con el objetivo de generar referentes para artistas, educadores y profesionales y que se instauren nuevos protocolos de actuación para trabajar desde la educación artística con personas afectadas por Alzheimer u otras demencias. Palabras clave: Museos; visitas; talleres; Alzheimer; educación artística; experiencia artística.[en] Tenemos cita con el arte: a pilot program of visits to museums and workshops with people affected with Alzheimer's and other dementiasAbstract. In this paper we explain the pilot program Tenemos cita con el Arte, made by art educators from the Complutense University with people affected with Alzheimer and other dementias and their caregivers. In this program we have developed a series of visits to the Prado Museum and the National Museum Art Center Reina Sofía as well as workshops of artistic creation related to these visits. The aim of this project is to create some protocols of visits and workshops that can work as reference to artists, educators and other professionals.
Care has been theorised in relationship to eating disorders as a central consideration across diagnoses. In the context of avoidant restrictive food intake disorder (ARFID) specifically, there is room to further develop the nuances around layers of care involved in working towards well-being. In this paper, we engage with the stories of 14 caregivers of people with ARFID, exploring their pathways to care (or lack thereof) through the healthcare system in Aotearoa New Zealand. We explore the material, affective and relational aspects of care and care-seeking, engaging with the power and politics of care as it flows through care-seeking assemblages. Using postqualitative methods of analysis, we discuss how while participants were seeking care, they received (or, at times, did not receive)treatment, and unpack how care and treatment are not always synonymous. We work up extracts from parents’ stories surrounding their caring for their children and how their actions were, at times, interpreted in ways that made them feel blame and shame rather than care. Participants’ stories also offer glimmers of care within a resource-strapped healthcare system, which invite us to consider the potentiality of a relational ethics of care as an assemblage-shifting moment.
p. 209) was as informative as it was inspirational. There is no audience that will not benefit from reading this book: women young and old may find comfort in knowing that their experiences and feelings about sex and sexuality are not uncommon. Men, particularly those in heterosexual relationships, may learn more about the ways they may inadvertently contribute to sexual oppression. Scholars at all career levels may feel encouraged to expand, deconstruct, and decolonize their scholarship regarding women's sexuality, particularly as it relates to capitalism and patriarchal oppression. I look forward to employing the critical framework Breanne Fahs has proposed in this book in my own thinking, research, and activism.
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