Meditation alters perceptual rivalry in Tibetan Buddhist monks.
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A Buddhist's perspective on grieving.
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Adaptation, Psychological↗
Food practices, changes, preferences, and acculturation of Thais in the United States.
This study investigated food practices, changes, preferences, and acculturation of Thais in the United States. A questionnaire was mailed to a convenience sample of 182 individuals who were born in Thailand, had lived in the United States for at least 3 months, were age 18 years or older, and had agreed to participate; 102 (56%) completed questionnaires were returned by 62 university students and 40 residents from five states. While living in the United States, the number of meals consumed per day decreased significantly and snacks and food eaten out changed from Thai to American. Of 111 foods listed on the questionnaire, consumption frequency decreased significantly for 29 Thai foods and increased significantly for 33 American foods and total milk food group. Food group mean daily consumption frequencies while living in the United States were 3.5 bread; 3.8 vegetables; 2.2 fruits; 3.6 meat; 1.6 milk; 3.9 fats, oils, and sweets; 2.2 beverages; and 0.9 Thai mixed dishes. Most foods were liked (91 of 111; mean 5.5 or higher on a 9-point hedonic scale). Consumption frequency and liking were significantly positively related for 77 foods. Acculturation (mean 2.6, 1 to 5 scale) was significantly positively related to consumption and liking of some American foods and significantly negatively related to consumption and liking of some Thai foods. This information can be used by dietetics professionals in nutrition education for a Thai population.
Acculturation↗
"Hanging in" with HIV/AIDS in the rural north of Thailand: a grounded theory study.
A study was undertaken in 1997 through 2000 in the rural north of Thailand to describe and theorize the HIV/AIDS experiences of wives and widows there. Participants confronted four causally interrelated problems in their struggle to survive with HIV/ AIDS: physical, economic, psychoemotional, and sociocultural, and they used two social processes to manage them: namely, "hiding out" and "hanging in" with HIV/AIDS. This report describes and discusses the second of these basic social processes through which wives and widows in the rural north of Thailand cope with their HIV/AIDS infection. Hanging in involves a range of very active strategies derived from both traditional Thai culture and Western medicine and aimed at allowing participants to make the best of their predicament. In addition, this report renders explicit what is typically left implicit in grounded theory research; that is, that culture is the source both of the problems participants experienced and the means to their effective amelioration.
Adaptation, Psychological↗
Some attitudes towards teaching and learning in Thai nursing education.
This paper offers a discussion of some of the attitudes towards teaching and learning in Thai nursing education. It illustrates the strict, hierarchical set of relationships that exist between people throughout all aspects of Thai society. It then relates these relationships to those between teachers and students of nursing and how those relationships effect the ways in which students receive and deal with knowledge. Other attitudes towards learning, communication and student/lecturer relationships are also noted. It is hoped that the paper helps those, in other cultures, to reflect on their own practices.
Anthropology, Cultural↗
Cultural symbolism of fish and the psychotropic properties of omega-3 fatty acids.
Fish is a food with unique psychotropic properties. Consumption of long-chain omega-3 fatty acids, rich in seafood, reduces depression, aggression and anger while improving mental well-being. We posit that symbols of fish have become linked to the emotional states induced by long-chain fatty acid by associative pairings, both conscious and unconscious. The limbic and hippocampal activity necessary for memory formation containing emotional content and the labeling of social context by cortical processes appears to be optimized by diets rich in long-chain omega-3 fatty acid. In this critical literature survey, we find that fish have been culturally labeled as symbols of emotional well-being and social healing in religious and medical practices among independent cultures, for at least six millennia. This understanding of the perception of fish as a symbolically healing or purifying food can assist current messages improving public health.
Animals↗
Dhandha, dharma and disease: traditional sex work and HIV/AIDS in rural India.
This paper discusses the results of two ethnographic studies with female sex workers in rural areas of Karnataka and Rajasthan, India. In particular, we focus on women whose socio-economic status, and religious and occupational practices, are part of sex work systems that have historical precedents such that they can be termed "traditional" sex workers. The approach taken in the ethnographic work was informed by current critical approaches in medical anthropology and public health. The paper argues that in the context of an expanding HIV/AIDS epidemic in rural areas of India, understanding the historical and structural factors that operate to perpetuate female sex work as a culturally "sanctioned" occupation is critical if interventions intended to reduce the risk of HIV transmission are to succeed. We conclude that interventions designed to empower women collectively in these communities that are consistent with cultural traditions are needed to lead to healthier sexual behaviours and reduced risk of HIV/AIDS infection.
Anthropology, Cultural↗
Psychosocial distress of Tibetans in exile: integrating western interventions with traditional beliefs and practice.
A psychosocial care project for Tibetan torture survivor's and other Tibetan refugees suffering from psychological distress was opened in Dharamsala, North India in 1995 by a western non-government organisation (NGO) in collaboration with the Tibetan government-in-exile. The clinic explicitly sought to integrate western and local traditional approaches to healing. The aim of the present study was to examine the views of key stakeholders of the project in the context of broader cultural and social issues faced by exiled Tibetans. Twenty individual interviews were conducted with 'officials' (members of the Tibetan government-in-exile, religious leaders, other community leaders, and senior medical staff), the staff of the project (Tibetan and western) and the clients themselves. The interviews were taped, transcribed, and analysed using a grounded theory approach. All interviewees considered that mental health was an important issue and that awareness of psychological health in the community had improved since the initiation of the project. Clients and staff of the project, and some of the 'officials', believed that it provided a much-needed service and that it effectively and sensitively combined western psychological approaches with local cultural and religious beliefs and practices. However, a majority of the 'officials' felt that mental health issues were not a top priority in the competing health needs of the community, and that other ways of dealing with such problems (using traditional approaches or local health services) were adequate. Given these and other factors, the longer-term sustainability of the project appears to be a major challenge. According to the users and providers interviewed, the current project has developed an important and beneficial psychosocial support service. However, the continuing debate amongst community leaders regarding the place and future of the project suggests the importance of accommodating the views and priorities of all local stakeholders--and focusing on sustainability and capacity building of relevant community members--from the outset of such projects. This includes acknowledging the perceived threat to traditional beliefs and coping strategies--particularly in the context of wider socio-cultural disruption--posed by initiatives seeking to integrate western intervention approaches with local healing resources.
Attitude to Health↗
Control and adherence: living with diabetes in Bangkok, Thailand.
Diabetes is managed via a regimen of control. Physicians advise adults living with type 2 diabetes to control blood sugar levels by controlling diet, maintaining regular exercise, and complying with medication. The extent to which individuals are able to adhere to such recommendations varies. In this article, we explore lay perceptions of diabetes and its control, drawing on data from an ethnographic study conducted in Bangkok, Thailand. Between August 2001 and February 2003 the first author spent time with twelve man and women living with type 2 diabetes, their spouses, children and health providers. An additional 21 people were interviewed to extend the data and test for generalisibility. It was found that individual explanations of control, and adherence or resistance to medical advice, are interpreted and adapted in ways consistent with Buddhist philosophy and Thai norms that govern everyday life. Notions of moderation and cultural values of being and behaving, and ideals of interaction, provide a philosophical basis and practical guidelines for control.
Adult↗
Asian students change their eating patterns after living in the United States.
OBJECTIVE: To collect information on changes in dietary patterns among Asian students before and after immigration to the United States. DESIGN: A questionnaire designed to collect information about background, changes in food habits, and frequency of food consumption from a 72-item food list was mailed to subjects. SUBJECTS/SETTING: Potential participants were students of local universities and junior colleges who were born in China, Taiwan, Hong Kong, Japan, or Korea and were aged 18 years or older. All subjects were required to have been residing in the United States for at least 3 months before the start of the study. Questionnaires were mailed to 120 potential participants. STATISTICAL ANALYSIS: Paired t tests were used to determine differences in eating patterns and frequency of food consumption of subjects before and after immigrating to the United States. RESULTS: Seventy-one questionnaires were returned. Because of missing information on 8 of these questionnaires, only 63 were used in the analysis, which gave a response rate of 53%. The number of students consuming only 2 meals per day increased significantly; 29 (46%) respondents skipped breakfast because of their school schedules. Despite no significant change in the frequency of snack consumption, a majority (n = 46; 73%) of the respondents were consuming more salty and sweet snack items. Subjects were eating out less often, but they were selecting more American-style fast foods when they did eat out. Significant increases were noted in consumption of fats/sweets, diary products, and fruits, and significant decreases were noted in the consumption of meat/meat alternatives and vegetables after immigration to the United States. APPLICATIONS/CONCLUSIONS: Results of this study could be useful to dietetics practitioners as they observe changes in dietary patterns of Asian immigrants. These health professionals can use this information to plan nutrition education programs for Asian groups so that they can make informed decisions in adapting to new eating patterns and make wise food choices in their new environment. It is important to help Asian immigrants retain healthful food habits from their original country and to encourage them to choose eating patterns of the new culture that are nutritionally sound.
Adult↗
Spiritual resources of Chinese immigrants with breast cancer in the USA.
A synthesis of ethnographic and phenomenological research approaches was used to investigate spiritual resource as the lived experience of Chinese immigrants with breast cancer in the US. The assumptions for the phenomena in this study were based upon Tu's cultural China and Confucian spirituality, as well as van Manen's phenomenological perspectives and Kleinman's ethnographic works. Fifteen Chinese immigrants with breast cancer in the US were recruited. The results reveal six cultural themes including family closeness, traditional Chinese values, religion, alternative therapy, art, prose and literature and Chinese support groups.
Adult↗
Exploring the nature and functions of the mind: a Tibetan Buddhist meditative perspective.
The Tibetan Buddhist classification of mind, its divisions and the system of meditation practices aimed at achieving ideal states of being are a complex presentation of psychological, behavioral and spiritual concepts and processes that demand thorough understanding before assessing their value and outcome (Yeshe, 1995). It is the authors' belief that with the rapid advances in the neuroscience of mental processes, both scientist and Tibetan practitioner can benefit from each other's knowledge and experience to enhance our search for greater understanding of the relationship between mind, body and spirit.
Buddhism↗
End of life: the Buddhist view.
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Attitude to Death↗
Venerable ancestors: strategies of ageing in the Chinese novel The Story of the Stone.
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Aging↗
The ethical, legal and religious aspects of preembryo research.
Recent advances in the field of reproduction have made it possible to obtain preembryos and to use them in many research applications. These include research into improving methods of IVF treatment, contraceptive research, preimplantation diagnosis, gene therapy, the study of malignant disease, and others. The benefits, academic and scientific, are enormous. Apart from these benefits are many moral, legal, religious and ethical problems and reservations. Potential sources from which the preembryos may originate may also lead to controversy. Pressure groups in various societies seek to hasten governments into legislation or other means of control. We conducted a Medline search of all pertinent literature since 1980, and the findings are reviewed following. Regulated use of preembryo research is ethically acceptable by most groups in society. Suggestions for regulation are provided.
Buddhism↗
The measurement of regional cerebral blood flow during the complex cognitive task of meditation: a preliminary SPECT study.
This study measured changes in regional cerebral blood flow (rCBF) during the complex cognitive task of meditation using single photon emission computed tomography. Eight experienced Tibetan Buddhist meditators were injected at baseline with 7 mCi HMPAO and scanned 20 min later for 45 min. The subjects then meditated for 1 h at which time they were injected with 25 mCi HMPAO and scanned 20 min later for 30 min. Values were obtained for regions of interest in major brain structures and normalized to whole brain activity. The percentage change between meditation and baseline was compared. Correlations between structures were also determined. Significantly increased rCBF (P<0.05) was observed in the cingulate gyrus, inferior and orbital frontal cortex, dorsolateral prefrontal cortex (DLPFC), and thalamus. The change in rCBF in the left DLPFC correlated negatively (P<0.05) with that in the left superior parietal lobe. Increased frontal rCBF may reflect focused concentration and thalamic increases overall increased cortical activity during meditation. The correlation between the DLPFC and the superior parietal lobe may reflect an altered sense of space experienced during meditation. These results suggest a complex rCBF pattern during the task of meditation.
Adult↗
Brain sources of EEG gamma frequency during volitionally meditation-induced, altered states of consciousness, and experience of the self.
Multichannel EEG of an advanced meditator was recorded during four different, repeated meditations. Locations of intracerebral source gravity centers as well as Low Resolution Electromagnetic Tomography (LORETA) functional images of the EEG 'gamma' (35-44 Hz) frequency band activity differed significantly between meditations. Thus, during volitionally self-initiated, altered states of consciousness that were associated with different subjective meditation states, different brain neuronal populations were active. The brain areas predominantly involved during the self-induced meditation states aiming at visualization (right posterior) and verbalization (left central) agreed with known brain functional neuroanatomy. The brain areas involved in the self-induced, meditational dissolution and reconstitution of the experience of the self (right fronto-temporal) are discussed in the context of neural substrates implicated in normal self-representation and reality testing, as well as in depersonalization disorders and detachment from self after brain lesions.
Brain Mapping↗