A diabetic foot swab from an 82-year-old woman with recurrent infections is submitted for culture. The Gram stain reveals many neutrophils, no squamous epithelial cells, many gram-negative bacilli, and many gram-positive cocci in chains. The physician requests that all pathogens be worked up. In addition to the sheep blood, chocolate, and MacConkey agar plates routinely used for wound cultures, the technologist might also process a(n):

A nurse educator works with a local clinic to develop a new evidence-based protocol for treating diabetic patients. Which type of scholarship does this exemplify?

How does King view the relationship between the oppressed and their oppressors in the context of nonviolent resistance?a) The oppressed should seek total separation from their oppressorsb) The oppressed must recognize their oppressors as fellow human beings capable of transformationc) Oppressors must first express remorse before nonviolent resistance can be effectived) Nonviolent resistance works best when oppressors experience the same suffering as the oppressed

What does King consider the best way to meet oppression?a) Nonviolent resistanceb) Political compromisec) Military interventiond) Economic boycotts

Why does King argue against violence as a means of fighting oppression?a) It creates more problems than it solvesb) It leads to hatred and destructionc) It is morally wrongd) All of the above

A scuba diver has an abrasion infected with an acid-fast organism growing at 30°C. The isolate is most likely:

What is the second way people respond to oppression, according to King?a) Nonviolent resistanceb) Aggressionc) Passive acceptanced) Violent resistance

Please read carefully the following reading selection and then answer the questions that follow. “Three Ways of Meeting Oppression” by Martin Luther King, Jr., PhD 1          Oppressed people deal with their oppression in three characteristic ways. One way is acquiescence: the oppressed resign themselves to their doom. They tacitly adjust themselves to oppression and thereby become conditioned to it. 2          There is such a thing as the freedom of exhaustion. Some people are so worn down by the yoke of oppression that they give up. A few years ago in the slum areas of Atlanta, a Negro guitarist used to sing almost daily: “Been down so long that down don’t bother me.” This is the type of negative freedom and resignation that often engulfs the life of the oppressed. 3          But this is not the way out. To accept passively an unjust system is to cooperate with that system; thereby the oppressed become as evil as the oppressor. Non-cooperation with evil is as much a moral obligation as is cooperation with good. The oppressed must never allow the conscience of the oppressor to slumber. 4          A second way that oppressed people sometimes deal with oppression is to resort to physical violence and corroding hatred. Violence often brings about momentary results. Nations have frequently won their independence in battle. But in spite of temporary victories, violence never brings permanent peace. It solves no social problem; it merely creates new and more complicated ones. 5          Violence is immoral because it thrives on hatred rather than love. It destroys community and makes brotherhood impossible. It leaves society in monologue rather than dialogue. Violence ends by defeating itself. It create bitterness in the survivor and brutality in the destroyers. Violence is not the way. 6          The third way open to oppressed people in their quest for freedom is the way of nonviolent resistance. The nonviolent resister agrees with the person who acquiesces that one should not be physically aggressive toward his opponent; but he balances the equation by agreeing with the person of violence that evil must be resisted. He avoids the nonresistance of the former and the violent resistance of the latter. With nonviolent resistance, no individual or group need submit to any wrong, nor need anyone resort to violence in order to right a wrong. 7          By nonviolent resistance, the Negro can also enlist all men of good will in his struggle for equality. The problem is not a purely racial one, with Negroes set against whites. In the end, it is not a struggle between people at all, but a tension between justice and injustice. Nonviolent resistance is not aimed against oppressors but against oppression. Under its banner consciences, not racial groups, are enlisted. Main Ideas: Read each statement. Decide if it is True or False according to the reading. …….The author sees some good things about violence.  

In Boyer’s model, the Scholarship of Teaching involves:

Choose the correct answer based on the reading selection. “[Violence] leaves society in monologue rather than dialogue” (paragraphs 5).