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Applying a public health perspective to drug abuse research has far-reaching implications. First, the health of the entire community is of concern, not just the individual patient. Because of the social impact of drug abuse, these problems become the responsibility of all citizens to address. Second, the perspective requires treating drug abuse as a health issue, not as a criminal justice, moral, or social issue. Third, as in other branches of medicine, applying this perspective to drug abuse research will encourage development of the most effective ways to enhance drug abuse prevention and treatment interventions through cross-disciplinary approaches. The public health approach requires studies that (1) determine need for intervention; (2) provide clues about etiology; (3) determine effective approaches, systems, and financing strategies; and (4) measure the impact of interventions and services on the health of a population. Overall, attending to the public health implications of research will help to assure the maximum impact of scientific findings.

"This article by W. M. Southam was read before the Commission on Industrial Relations sitting at Ottawa on 13th, 1919." ; Electronic reproduction. ; Mode of access: Internet. ; 44

AbstractThis article examines modernist-nationalist thought on Sufi lodges during the late Ottoman Empire and early Turkish Republic via the controversial novelNur Baba(1922) by Yakup Kadri Karaosmanoğlu. Widely translated and the basis of the first-ever Turkish motion picture,Nur Babadepicts a debauched Sufi lodge in turn-of-the-century Istanbul where drug use, alcoholism, and illicit amorous liaisons run amok. The novel played an important role in shaping public perceptions of Sufi lodges in the twilight years of the Ottoman Empire. This piece explores the novel's place among early 20th-century critiques of Sufism, its approach to national history, its historical setting (during the reign of Sultan Abdülhamid II), and its close relationship to the intellectual concerns of the Second Constitutional Period (1908–18). It argues for a revised understanding of the novel's historical setting and contends that the novel employs a combination of moralistic critique and romantic nostalgia that is central to modernist-nationalist treatments of Sufism that instrumentalize Sufi culture for nation-building purposes.

The debut of Turkish-language translations of the Qurʾan in the newly founded Republic of Turkey sparked lively debates over whether Qurʾan translation was possible or desirable, who should engage in interpretation of the text, and what characteristics a Turkish-language rendering of the Qurʾan should have. Whereas the abolition of the Islamic caliphate, closure of themedreses, and prohibition of the Sufi orders have received considerable attention in histories of early republican Turkey, the state-sponsored translation of the Qurʾan into Turkish remains both neglected and misunderstood. Muhammad Rashid Rida, who was highly influential in shaping opinion in the Muslim world, portrayed the state-sponsored project as a long-term plot to displace the Arabic Qurʾan. Other accounts misrepresent the involvement of President Mustafa Kemal (Atatürk) in the promotion of Qurʾan translation by anachronistically suggesting that he sparked the initiative and led a "campaign" in support of it. Mustafa Kemal had no hand in the composition of Turkish Qurʾan translations published in 1924, other than helping create the political context in which they could be published. Their composition began well before the foundation of the Turkish republic, and their inspiration emerged from the intellectual milieu of the late Ottoman public sphere.