The College of Optometrists has recently launched a new online course on communication skills in optometry. The course, open to members of the College of Optometrists only, is aimed at newly qualified members and those returning to work. It will take participants through the stages of an eye examination and look at ways to improve communication skills. One non-interactive CET point is available and communication and standards of practice competencies are covered.
Good communication can increase patient confidence in your knowledge and skills and result in greater patient satisfaction. It can also lead to more accurate test results and improved compliance with treatment plans.
In this course you will cover the key stages of the eye examination:
· meeting the patient
· understanding patients’ concerns
· carrying out clinical tests
· delivering findings
· ensuring patient compliance
· patient-centred care.
Activities are followed by hints and tips sections on open and closed questions and active listening.
This course is based on the results of research projects undertaken by King’s College London, the Institute of Education and the College of Optometrists from 2009 onwards. The projects investigated how optometrists conduct eye examinations and how their findings were communicated to patients.
Publications from the projects can be found HERE.
A description of the Knowledge Transfer Project funded by the ESRc and the College of Optometrists can be found HERE.
In den vergangenen 10 Jahren sind verschiedene Texte zur Analyse von Interaktion erschienen, in deren Zentrum Videoaufnahmen als Daten stehen. Von besonderer Bedeutung sind in diesem Zusammenhang Texte, die sich auf die Ethnomethodologie und Konversationsanalyse stützen. “Ethnomethodologische Interaktionsanalyse” schließt hier und an mein Buch zu Harold Garfinkel an, in dem ich die Entwicklung der Ethnomethodologie als besondere soziologische Einstellung nachzeichne.
“Ethnomethodologische Interaktionsanalyse” bettet die Analyse von Interaktion auf Basis von Videoaufnahmen in den Kontext der Entwicklung der Ethnomethodologie ein und führt die Analyse am Beispiel von Daten, die ich in den Untersuchungsräumen von Optometrikern aufgezeichnet habe, vor. Dabei gehe ich auf Praktikalitäten der Datenerhebung und -analyse und die Transkription von Videodaten ein. Anschließend wendet sich das Buch der Darstellung von Analysebefunden in Live-Präsentationen und in Texten zu. Das Buch ist in der Serie ‘Standards standardisierter und nicht-standardisierter Sozialforschung’, die von Nicole Burzan, Ronald Hitzler und Paul Eisewicht herausgeben wird, bei Beltz/Juventa erschienen. “Ethnomethodologische Interaktionsanalyse” ist als Kindle-Buch und vom 20. August 2018 auch in der gedruckten Version erhältlich.
Together with Saul Albert I am currently working on video-data collected at Lindy Hop Dance workshops for beginners. Our interest is in the nexus between the body and the social, that for long have been kept separated in sociology. In July 2017 we presented a paper titled ‘Beginning to Dance: methods of mutual coordination between novice dancers‘ at the Joint Action Meeting (JAM) held at Queen Mary’s University London. The paper explores how novice dancers are able to make a first step in step with a dance partner, with the rhythm of the music and with the other dancers. Analytically and methodologically the paper draws on ethnomethodology and conversation analysis and the more recent development of video-analysis of interaction (Heath, Hindmarsh & Luff 2010) as well as from the fabulous analysis of Lindy Hop dance lessons by Leelo Keevalik.
Further information information about the project is on Saul’s website on Dance as Interaction.
- Albert, S. (2015) Rhythmical coordination of performers and audience in partner dance: delineating improvised and choreographed interaction. Etnografia e Ricerca Qualitativa 3/2015, 399-428. doi: 10.3240/81723
- Albert, S. (2017, September). Assessments in the service of rhythmical closings. Presented at the 7th Language and Social Interaction (LANSI) Working Group Meeting, New York.
- Albert, S. & Vom Lehn, D. (2017, July). Beginning to dance: methods of mutual coordination between novice dancers. Presented at the 7th Joint Action Meeting, London, UK.
- Albert, S. (2015, November). Joint improvisation, choreography and social action in a musical partner dance performance. Paper presented at The Science of Joint Improvisation Meeting, CNRS, Paris.
- Albert, S. (2015, June). Dancing through time and space. Paper presented at Revisiting Participation: Language and Bodies in Interaction, Basel.
- Albert, S. (2014, June). Interactional resources and their use in learning the Lindy Hop. Paper presented at the 6th Ethnography and Qualitative Research Conference, Bergamo.
- Albert, S. (2014, June). Interactional choreography. Paper presented at the 1st EMCA Doctoral Network Meeting, Edinburgh.
Over the past few decades there have been tremendous developments in audience research. Sonia Livingstone’s (2014) book chapter captures some the highlights of these developments. Unsurprisingly, Livingstone’s chapter includes Stuart Hall’s ‘encoding/decoding’ model that has been of outstanding influence in the field. Hall’s concept is closely related to ‘reception theory’ (Iser 1980) and Morley’s (1993) concept of the “active audience”. By and large, when audience research discussed the active audience it was turning away from the idea that media content was passively received by a people sitting in front of their radio and television set. The focus shifted from passive reception to (active) interpretation of media content.
A couple of years ago I came across articles published by the Indian-American scholar Lakshmi Srinivas based at the University of Massachusetts Boston. Srinivas research (2005, 2010ab) immediately struck me as very exciting as it took the ‘active’ in ‘active audience’ literally. She was and remains interested in people’s action and interaction when they visit cinemas. Last year (2016), Srinivas published her research as a book entitled “House Full: Indian Cinema and the Active Audience“.
In the book, Srinivas discusses how in India people actively participate in the production of the cinematic experience. She begins her exploration outside the cinema hall where people queue to purchase tickets and wait to enter the auditorium. Inside the auditorium a social structure emerges that can be based on people’s social class but is also related to the nature of the social grouping that attendance a film screening. Where they sit people create a space where all group members can comfortably participate in the film experience. Children for example may sit on prepared blankets and consume food that has been brought to the cinema. During the film it is very common to vocalise loudly responses to the film’s content, such as to locations or actors that are recognised. People also sing along to tunes that are part of the film. Or if they are not interest in long musical sequences they might use the time to chat with others, leave the cinema for socialising outside, or having a smoke. Whilst in Western cinemas it is generally assumed that everybody sitting in the same auditorium sees and experiences the same film, audience members in Indian cinemas construct their cinematic experience in interaction with others and by fitting together the bits of the film they see with content they pick up from conversations with others.
I highly recommend Srinivas’ “House Full” to everyone interested in film consumption and audience research. A more comprehensive review of the book has been published in Symbolic Interaction.
Hall, S. (1980). Encoding/Decoding. Culture, Media, Language, 128–138. http://doi.org/10.1007/BF00986815
Iser, W. (1980). The Act of Reading: A Theory of Aesthetic Response. The Johns Hopkins University Press.
Livingstone, Sonia (2012) Exciting moments in audience research – past, present and future. In: Bilandzic , Helena, Patriarche, Geoffrey and Traudt , Paul, (eds.) The social use of media: cultural and social scientific perspectives on audience research. ECREA Book Series. Intellect Ltd, Brighton, UK, pp. 257-274.
Morley, D. (1993). Active Audience Theory: Pendulums and Pitfalls. Journal of Communication, 43(4), 13–19. http://doi.org/10.1111/j.1460-2466.1993.tb01299.x
Srinivas, L. 2005. Imaging the Audience. Journal of South Asian Popular Culture. 3 (2): 101–116.
Srinivas, L. Cinema Halls, Locality and Urban Life. Ethnography. 11 (1): 189-205
Srinivas, L. Cinema in the City: Tangible Forms, Transformations and the Punctuation of Everyday Life. Visual Anthropology, 23 (1): 1-12. [Lead article. Selected for Editor’s Choice].
Srinivas, L. (2016). House full : Indian cinema and the active audience. Chicago & London: The University of Chicago Press.
vom Lehn, D. (2017). Reengaging with the “Active Audience”: An Ethnography of Indian Cinema. Symbolic Interaction. http://doi.org/10.1002/symb.292
There is a renewed interest in museum visiting and the practices of doing so. Only this weekend (October 9th, 2014), Stephanie Rosenbloom published an article in the New York Times that explores “The Art of Slowing Down in a Museum“. Rosenbloom refers to Daniel Fujiwara’s (now Director at SImetrica) study of the impact of museum visiting on people’s enjoyment of life as well as on James O. Pawelski’s work in the area of positive psychology. All these studies are of great interest and very helpful in highlighting the impact of the arts on people’s lives. It would be great if such research that is primarily interested in measuring impact and focuses on individuals as experiencing subjects, would include also the influence of the presence of other visitors in museums, both companions and others. It would seem that in order to follow the arguments and suggestions on how to organise a museum visit would require prior negotiation with those we are with in a museum. Statistics of museum visiting clearly show that people not only primarily come with others to museums but also that one main reason for the visit is socialising and interacting with others, whereby works of art (and other exhibits) providing hubs for concerted activities.
Considering that Pawelski, Fujiwara and others show that spending more time with a work of art increases feelings of happiness and satisfaction and that people enjoy interacting with others in museums, exploring how we can facilitate sustained social activities around works of art and other exhibits in museums seems to be an obvious avenue to pursue.
vom Lehn, Heath, Hindmarsh 2001. Exhibiting Interaction: conduct and collaboration in museums. Symbolic Interaction. Vol.24(2): 189-216
Excellent post by Ed Rodley in response on a critic’s explanation of how to look at art in museums.
I have a confession to make: art critics baffle me. Especially when they venture to make grand pronouncements about the right way to go about experiencing art in museums. So when I saw the title of Philip Kennicott’s piece in the Washington Post, titled “How to view art: Be dead serious about it, but don’t expect too much” I will confess that I died a little bit inside. “Sigh. Another ‘you people are doing it all wrong’ piece.” Just what the world needs, another art critic holding forth on the sad state of museums and museumgoing. But, though there is plenty of sneering, there’s also a lot worthy of discussion. And debate. Kennicott’s post didn’t stand alone too long before Jillian Steinhauer posted a reply at Hyperallergic, and Jen Olencziak a rebuttal at Huffington Post. So, let’s take a…
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This week Roger Highfield, Director of External Affairs at the Science Museum in London, made a strong case for the use of technology to enhance visitors’ experience of museums. In his article published in London’s Evening Standard Highfield writes
“When used wisely, computers and interactives have a role in showing our visitors that science is more than just a collection of cold, hard facts, arcane theorems and grey metal boxes. With a little digital magic, all these facets can now all sparkle. This is important for all museums, for London and for the nation’s high-tech industry. We never seem to have enough scientists, mathematicians and engineers. The same goes for designers and the creative industry and, yes, classicists too. Museums need to use all the tools at their disposal to inspire the next generation.”
I could not agree more. Luckily, these days there are plenty of excellent examples of technology in museums that intrigues visitors, allows them to see science, art and design in novel ways, and maybe not at last, attracts people to look at museum objects who without technology would find them boring, uninteresting and maybe also inaccessible. In these cases, technology is an invaluable tool that facilitates and enhances access. Moreover, as Highfield points out in his article technology can make visible aspects of science, art and design that otherwise could not be shown. Examples for such phenomena are miniscule molecular processes processes or the ways in which old objects like the famous washstand by William Burges in the Victoria & Albert Museum would have been used by its owners.
The effectiveness of these technologies in museums has variously been shown. A Special Issue of Curator: the Museum Journal (2004) elaborated some of the opportunities offered by technology and interactivity in museums, highlighting that technology can facilitate new forms of engagement and learning occurring in museums. Robert West however also pointed at the potential costs of interactivity in museums. Aside from momentary costs West also points to the danger that technology when broken or difficult to use can spoil the museum experience for visitors and that some people for various reasons are intimidated by technology in exhibitions.
This latter point is echoed in a recent research paper by Susie Scott and colleagues that has recently been published in the journal Symbolic Interaction. In their paper “Goffman in the Gallery” the authors elaborate on the emergence of situational shyness at interactive exhibits and explicate ways in which visitors cope with their uncertainty of using an exhibit or hesitation to approach it because they fear they might find themselves in an embarrassing situation unable to use the technology. Amongst other points that Scott and colleagues’ paper makes it suggests that one solution that people find to overcome “situational shyness” is to learn from others. People observe others and use their actions as “replacement scripts”.
The importance of mutual observability in museums for people’s exploration and sense making in museums has been a topic since the inception of the modern museum. Tony Bennett in his well-known “The Birth of the Museum” as well as Norman Trondsen in a paper from the 1970s “Social Control in the Art Museum” have highlighted how the design and layout of museums facilitates mutual observation that allows people to learn @proper conduct@ from observing others, and in turn people behave ‘properly’ because they are aware that they might be observed in their actions in museums.
Robin Meisner has taken this argument one step further by explicating how visitors embellish their actions at exhibits. Their interaction with exhibits becomes a performance that invites others to become an audience. The result are shared experiences at exhibits, that on occasion surprise even those who have designed the exhibits. Meisner’s research has a range of other papers that have been published over the past decade or so highlight the importance of social interaction in museums. People enjoy museums as places for sociality and sociability. They visit them with friends and family and meet other people who are there at the same time.
When social interaction is so important for museum visiting it is rather surprising that we still find so much technology in museums that encourages individuals’ engagement whilst not supporting and sometimes undermining social interaction. Examples for studies highlighting the difficulties that visitors find in interweaving the interaction with technology and the interaction with other people. The trouble is as we have shown in our research that design of misconceives interactivity as facilitating interaction. Examples for technologies that often create interactional difficulties between visitors of museums are conventional touch-screen exhibits and interactive guides like PDAs and mobile phones that prioritise the interaction of an individual with the technology over the collaboration between visitors.
Highfield suggests in his article to use technology “wisely” when deploying systems and devices in museums. So far we know relatively little about what “wise” technology design for museums looks like. However, it is clear that it needs to take into account that museum visiting is a social occasion. Designers of systems and novel exhibitions therefore might need to rethink interactivity and develop assemblies and configurations of objects and artefacts that allow people to embed (some of their) their features within their social interaction. Collaborations between museum experts and technology companies, like the one that led to the recent exhibition of Chromeweblab at the Science Museum, have proven quite successful.
It however might be worthwhile thinking about the inclusion of social scientists in such developments who might help to focus on social and interactional configurations emerging at and around technology on the exhibition floor. Moreover, natural laboratories on the exhibition floor, similar to those the Exploratorium in San Francisco uses, might be a worthwhile investment for museums to enable experiments with new configurations of technology and people in exhibitions.
There is an interesting piece by the Nobel Prize Winner (2000) Eric R. Kandel in the New York Times.Titled “What the Brain Can Tell US About Art” Kandel’s piece contributes to discussions about art that have been going on for at least a decade now in the ‘science of the brain’. I remember vividly coming across Ramachandran and Hirstein’s article “The Science of Art” that pursues a similar argument as Kandel’s essay: by studying processes in the brain we can learn something about art itself. Kandel discusses some aspects of the emergence of this idea by briefly discussing the concept of the “beholder’s involvement” or “beholder’s share” as developed by Alois Riegl of the Vienna School of Art History, the teacher of Ernst Kris and Ernst Gombrich.
As part of the argument Kandel suggests that the brain completes incomplete information s/he has received from the outer world. Interpretation of art therefore is a cognitive process through which the ‘beholder’ “recapitulates in his or her own brain the artist’s creative steps”. Furthermore, he argues that because our brains develop in much the same ways we are able to “see the world in pretty much the same way”. He thereby lodges intersubjectivity within individual brains and presumes that intersubjectivity is a result of processes in the brain. Whilst he acknowledges that individual differences between people exist due to their individual life experience (“memories”) he ignores the situation in which people encounter works of art or other objects and how the specifics of that situation influences how people make sense of the pieces.
One situation in which people often encounter works of art are exhibitions in museums and galleries. When they examine a piece they are often with friends or acquaintances and in the presence of other people who spend time in the same gallery at the same time. The actions of all these people are perceiveable by all those in range and influence how they explore the galleries, what they look and for long and how they see and make sense of it. In museums, the individual spectator or ‘beholder’ is a myth that we rarely meet. For example, people stop at and examine works of art together. They stand with a companion side-by-side and sometimes, ‘independently’, at least for a short while, look to the piece. As their eyes cross the canvas, for instance of a famous Rembrandt portrait, something like Kandel’s version of interpretation might happen. But often already after two or three seconds one of them will refer to and comment on a particular exhibit feature that then for a short moment becomes the focus of the interaction between the pair. They briefly talk about the feature and then either return to an ‘independent’ inspection of the piece or leave the exhibit to continue with their exploration of the museum elsewhere.
The short moment when the two people align their perspectives to look a particular exhibit feature together and discuss it is when something is produced, momentarily, that we might call intersubjectivity. It is not lodged inside the people’s brains but the product of their oral and bodily actions. A moment later when the action stops the intersubjective sense making of the piece dissolves and the people continue their visit of the museum.
When calling the examination of the piece prior to the interactional engagment ‘independent’ I did not presume that the actions at the exhibit-face were arising separate from each other. Rather while the eyes cross the canvas of the painting the visitors are aware of each other and attend to even slight changes in posture and head direction as well as even to slight movements of the legs and feet that may display or foreshadow a shift in activity. ‘Independent’ and ‘individual’ therefore are not appropriate terms to describe even those moments when people stand and look at exhibits while standing side-by-side without talking.
Essays like Kandel’s or Ramachandran and Hirstein’s article reflect how we think about looking at and interpreting art. “Beauty is in the eyes of the beholder” has become a folk description of aesthitic judgments. Interestingly however the statement is often used to account for differences in aesthetic judgment and not to display intersubjective agreement about aesthetics. Kandel’s point also resonates with us as readers who sit there individually ‘interpreting’ a text that in this moment is not available to others. I read the piece in an armchair while nobody else was around in the house. Imagine the article printed on a large poster or series of posters and being read by people in pairs. Maybe like those visitors facing Rembrandt’s portrait they would stop half-way through, discuss and maybe disagree about Kandel’s claim that intersubjectivity arises in our brains.
Essays and books like Kandel’s (2012) “The Age of Insight: The Quest to Understand the Unconsciousness in Art, Mind and Brain, From Vienna 1900 to the Present” are fascinating reads. However, I wonder when the time will come that this kind of brain science will leave the laboratory and be made relevant where ‘the rubber hits the road’ or where people with brains, bodies and the ability to communicate and interact face works of art.