Tracy L. Emond

Povidone-iodine contact time and lid speculum use during intravitreal injection.

Purpose: To determine the time necessary for 5% povidone–iodine (PI) to cause a significant reduction in colony-forming units and whether a lid speculum increases the conjunctival flora. Methods: This was a prospective randomized study of 131 eyes undergoing intravitreal injection. Conjunctival samples were collected in a prospective protocol at three points before intravitreal injection: (1) no intervention (baseline), (2) after placement of a lid speculum, and (3) after treatment with 5% PI. Participants were randomized into three different PI exposure intervals. Cultures were incubated for 6 days, and the resulting colony-forming units were tallied for each intervention. Results: Use of 5% PI caused significant decrease in the number of colony-forming units (P < 0.0001). Exposure to PI for 15 seconds did not cause a significant reduction in conjunctival bacteria (P = 0.08), but a significant reduction was observed after 30 seconds of exposure and beyond (P = 0.0003). Placement of a lid speculum did not result in a significant increase or decrease in the number of colony-forming units when compared with baseline (P = 0.47). Conclusion: The use of 5% PI causes a significant reduction in bacterial colonies, and 30 seconds of exposure appears to be an adequate time to decrease conjunctival bacterial counts. Lid speculum use before intravitreal injection does not affect the overall conjunctival flora.

From the sanctuary to the slammer: Exploring the narratives of evangelical prison ministry workers

Current survey research reveals that religious conservatives exhibit more punitive attitudes toward criminal offenders than their nonreligious and mainline counterparts. Despite the pervasiveness of conservative Protestant support for the punitive treatment of criminal offenders, evangelical-run prison ministry programs have proliferated in recent decades. This study uses in-depth interviews to examine the motivations of prison ministry workers. The narratives demonstrate that prison ministry workers embrace a distinctive orientation of compassion and, through sustained contact with inmates, they negotiate the tension between conservative religious values and their practical experiences working in prison ministry. From this overarching theme of compassion, three important subthemes emerged: (1) the calling of prison ministry, (2) special connections to the prison context, and (3) a sense of comfort and security with inmates. Overall, we observe how prison ministers negotiate two competing moral logics—judgment and compassion—in light of their religious convictions and experiences with inmate outreach.