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This chapter introduces readers to a complex adaptive systems approach for integrating research on genes, behavior, and social structures/institutions. Until recently, scientists have resorted to reductionism as a decoding and epistemological strategy for understanding human health. The complex bonds among health’s biological, behavioral, and social dimensions, however, cannot be fully grasped with reductionist schemas. Moreover, because reducing and simplifying can lead to incomplete understanding of phenomena, the resulting deficient knowledge has the potential to be harmful.

To achieve its purpose, this primer will: (1) introduce fundamental notions from complexity science, useful for inquiry and practice integrating research on genes, behavior, and social structures; (2) outline selected methodological strategies employed in studying complex adaptive/dynamic systems; (3) address the question, “Specifically, how can a dynamic systems approach be helpful for integrating research on genes, behavior, and social structures/institutions, to improve the public’s health?”; and (4) provide examples of studies currently deploying a complexity perspective.

The originality/value of this primer rests in its critique of the research status quo and the proposition of an alternative lens for integrating genomic, biomedical, and sociological research to improve the public’s health. The topic of complex adaptive/dynamic systems has begun to flourish within sociology, medicine, and public health, but many researchers lack exposure to the topic’s basic notions and applications.

This is a two-voice autoethnographic dialogue about Rousseau's Confessions and their relevance for the contemporary autoethnograpy. The paper examines the possibility that Rousseau was not only the creator of modern autobiography but also a forerunner of autoethnography. Many features of the Rousseau's masterpiece are analyzed and systematically compared to our contemporary autoethnographic sensibility: the purposes which brought him to write an outstandingly detailed description of his life; the fact that he acknowledges autobiography as the only source of true knowledge; his obsession for sincerity and his strong will to disclose all the truth about his own life to his readers (included the dreadful things that he did); the authority that he assigned to the readers in deciding about the truthfulness of his tale; his concern for the ethical issues and the care of the others; and the therapeutic value that he recognized to the practice of writing about themselves. In the end, Jean-Jacques was not only extraordinarily able to use his emotions to analyze human nature, but also he was a radical autobiographer at the limits of intransigence. His considerations on the value of autobiography can help us greatly to legitimize contemporary autoethnographic practice.

This chapter examines the recalcitrant effects of isolationism and the intentional efforts that are necessary to create authentic, collaborative partnerships between schools and universities, between schools and schools, and among educators. The tension between a vision of community and collaboration and the ability to enact that vision raises questions about the necessary knowledge, skills, and dispositions required to be a part of a community-based professional culture, what it means to prepare teachers to work in such a professional community, and to question the unexamined assumptions about the definition of professionalism and teacher knowledge that undergird current accreditation and accountability frameworks. To relieve that tension, we must start demanding data that demonstrates preservice candidates' ability to work collaboratively toward more effective practice, rather than focusing so narrowly on statistics that describe what they know and have done individually within a classroom setting.