I see why they started it, but I worry it could cause a lot more harm then good.

There are instances where someone might get a script for a new pt from a new provider and have no background on either of them. That’s typically what it looks like with diversion

@RachaelHorning But I think the frequency of diversion like that where a doc is knowingly overprescribing for illicit reasons is less common than

I think this is going back towards having pharmacists act as the police of a script without the tools necessary to do that
@RachaelHorning We know how to ensure that a script is appropriate and right for that patient (regardless of med). But community pharmacists aren’t given adequate access to medical records to truly do the assessments they were trained to do
@RachaelHorning So the idea that pharmacists need to be a gatekeeper to opioids when they don’t have the proper access to records that would allow them to actually identify clear issues of diversion easily and easily recognize others as appropriate isn’t there
@RachaelHorning I just hate the “pharmacists are gatekeepers” idea

We are not, or at least not supposed to be. The idea that we are somehow to know that a patient is in pain or not (something subjective that we can’t see) and then if we give an Rx that wasn’t appropriate we can lose our license
@RachaelHorning That to me makes pharmacists nervous about all scripts for opioids because it isn’t clear in the slightest, yet they can be punished heavily.

It doesn’t make sense. Pharmacists are here to be there for patients and support them, yet this make them worry that they’re being duped
@RachaelHorning And no healthcare relationship is effective if the provider is always double check to see if they’re being duped and has to be overly skeptical of their patient.

Prevents them from being able to properly listen and evaluate the patient and help them
@RachaelHorning This is compounded by the fact that out of any patients I’ve seen, the ones that need the most time, empathy, compassion and understanding are our pain patients.

But because of this undue pressure, they tend to get the least of any of those.
@RachaelHorning So they get treated like criminals because providers are worried that they are criminals trying to dupe them?

Why? Because of too much overreach putting immense pressure on providers to be gatekeepers and dea agents instead of just being pharmacists and physicians
@RachaelHorning So I get how this would be helpful. Those new patients with new providers could be identified.

But this is again supporting that overarching idea of gatekeeping meds which I don’t support.

We are there to ensure people are kept safe and treated properly, not gatekeep meds
@RachaelHorning Idk if that really answers your ?

I see the purpose it serves to fill, it’s not intended to just be slander for pain docs. It’s intentions I believe are good.

But I worry about it not being used as it is intended. It will likely hurt pain patients more that it helps others.
@RachaelHorning So those are my initial thoughts and my rant.

Pharmacists are investigators, we aren’t detectives. Others may want us to be, but we didn’t train for that

We were trained to keep people safe and healthy and treat their diseases or conditions

We can’t others agenda’s change that

More from For later read

Excited we finally have a draft of this paper, which attempts to provide a 'unifying theory' of the long economic divergence between the Middle East & Western Europe

As we see it, there are 3 recent theories that hit on important aspects of the divergence...

1/


One set of theories focus on the legitimating power of Islam (Rubin, @prof_ahmetkuru, Platteau). This gave religious clerics greater power, which pulled political resources away form those encouraging economic development

But these theories leave some questions unanswered...
2/

Religious legitimacy is only effective if people
care what religious authorities dictate. Given the economic consequences, why do people remain religious, and thereby render religious legitimacy effective? Is religiosity a cause or a consequence of institutional arrangements?

3/

Another set of theories focus on the religious proscriptions of Islam, particular those associated with Islamic law (@timurkuran). These laws were appropriate for the setting they formed but had unforeseeable consequences and failed to change as economic circumstances changed

4/

There are unaddressed questions here, too

Muslim rulers must have understood that Islamic law carried proscriptions that hampered economic development. Why, then, did they continue to use Islamic institutions (like courts) that promoted inefficiencies?

5/

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Great article from @AsheSchow. I lived thru the 'Satanic Panic' of the 1980's/early 1990's asking myself "Has eveyrbody lost their GODDAMN MINDS?!"


The 3 big things that made the 1980's/early 1990's surreal for me.

1) Satanic Panic - satanism in the day cares ahhhh!

2) "Repressed memory" syndrome

3) Facilitated Communication [FC]

All 3 led to massive abuse.

"Therapists" -and I use the term to describe these quacks loosely - would hypnotize people & convince they they were 'reliving' past memories of Mom & Dad killing babies in Satanic rituals in the basement while they were growing up.

Other 'therapists' would badger kids until they invented stories about watching alligators eat babies dropped into a lake from a hot air balloon. Kids would deny anything happened for hours until the therapist 'broke through' and 'found' the 'truth'.

FC was a movement that started with the claim severely handicapped individuals were able to 'type' legible sentences & communicate if a 'helper' guided their hands over a keyboard.
This is a pretty valiant attempt to defend the "Feminist Glaciology" article, which says conventional wisdom is wrong, and this is a solid piece of scholarship. I'll beg to differ, because I think Jeffery, here, is confusing scholarship with "saying things that seem right".


The article is, at heart, deeply weird, even essentialist. Here, for example, is the claim that proposing climate engineering is a "man" thing. Also a "man" thing: attempting to get distance from a topic, approaching it in a disinterested fashion.


Also a "man" thing—physical courage. (I guess, not quite: physical courage "co-constitutes" masculinist glaciology along with nationalism and colonialism.)


There's criticism of a New York Times article that talks about glaciology adventures, which makes a similar point.


At the heart of this chunk is the claim that glaciology excludes women because of a narrative of scientific objectivity and physical adventure. This is a strong claim! It's not enough to say, hey, sure, sounds good. Is it true?