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Rites of consent: negotiating research participation in diverse cultures.

The significance of informed consent in research involving humans has been a topic of active debate in the last decade. Much of this debate, we submit, is predicated on an ideology of individualism. We draw on our experiences as anthropologists working in Western and non Western (Iban) health care settings to present ethnographic data derived from diverse scenes in which consent is gained. Employing classical anthropological ritual theory, we subject these observational data to comparative analysis. Our article argues that the individualist assumptions underlying current bioethics guidelines do not have universal applicability, even in Western research settings. This is based on the recognition that the social world is constitutive of personhood in diverse forms, just one of which is individualistic. We submit that greater attention must be paid to the social relations the researcher inevitably engages in when conducting research involving other people, be this in the context of conventional medical research or anthropological field work. We propose, firstly, that the consenting process continues throughout the life of any research project, long after the signature has been secured, and secondly, that both group and individual dimensions of consent, and the sequence in which these dimensions are addressed, should be carefully considered in all cases where consent is sought.

Anthropology, Cultural↗

Family dinner meal frequency and adolescent development: relationships with developmental assets and high-risk behaviors.

PURPOSE: To examine associations between family meal frequency and developmental assets and high-risk behaviors among a national sample of adolescents. METHODS: Anonymous surveys were distributed to 99,462 sixth to 12th grade students from public and alternative schools in 213 cities and 25 states across the United States. Logistic regression analyses tested differences in assets and high-risk behaviors by family dinner frequency. RESULTS: Consistent positive associations were found between the frequency of family dinners and all developmental assets, including both external (e.g., support, boundaries and expectations; odds ratio [OR] 2.1-3.7) and internal assets (e.g., commitment to learning, positive values, social competencies, and positive identity; OR 1.8-2.6); relationships were attenuated, but remained significant after adjusting for demographics and general family communication and support. Consistent inverse relationships were found between the frequency of family dinners and all high-risk behaviors measured (i.e., substance use, sexual activity, depression/suicide, antisocial behaviors, violence, school problems, binge eating/purging, and excessive weight loss; OR .36-.58), relationships were attenuated, but remained significant after adjusting for demographics and family factors. CONCLUSIONS: The findings of the present study suggest that the frequency of family dinner is an external developmental asset or protective factor that may curtail high-risk behaviors among youth. Creative and realistic strategies for enhancing and supporting family meals, given the context within which different families live, should be explored to promote healthy adolescent development. Family rituals such as regular mealtimes may ease the stress of daily living in the fast-paced families of today's society.

Achievement↗

[Some ethological features in farm animals (author's transl)].

A number of general ethological principles are discussed in the present paper. Attention is paid to normal and ritualized behaviour of cattle and swine during mating and on aggression. The fact is stressed that external stimuli during the period of so-called imprinting may also affect the future behaviour of cattle and swine. This is of particular importance in male animals used in artificial insemination. Finally, the effect of social stress on symptoms such as cannibalism, gastric ulcers and avian hysteria is discussed.

Aggression↗

The working family: a researcher's view of health in the household.

The author characterizes the underlying assumptions, convictions, and beliefs that each family holds about its environment as the family paradigm, citing the evidence for the family paradigm gleaned from the laboratory study of how families solve problems. He suggests that a family's health depends on the conservation of its paradigm; pattern regulators and ceremonials are two types of family routine that conserve the paradigm. When the paradigm is threatened with collapse, three stages can be delineated: the emergence of rules, the explicit family, and rebellion and action. Each last stage can propel the family toward dissolution or self-healing.

Adult↗

Prevalence of child psychological, physical, emotional, and ritualistic abuse among high school students in Mpumalanga Province, South Africa.

Based on self-reports the prevalence during childhood of psychological, physical, emotional, and ritualistic abuse among 559 high school students in Standards 7, 8, 9, and 10 of three high schools in the Mpumalanga Province of South Africa was examined. The questionnaire asked for the demographic information and experiences of psychological, physical, and emotional abuse by their parents or adult caretakers as well as ritualistic abusive experiences before they were 17 years of age plus an estimate of self-perceived abuse during childhood and an overall rating of their own childhood. Analysis showed the self-reported prevalence rates to be as follows: 70.7% psychologically abused (but 14.4% for extreme cases), 27.0% physically abused, 35.3% emotionally abused, and 10.0% ritualistically abused. 13.4% of those who reported themselves as psychologically abused, 20.7% of the physically abused, 19.3% of the emotionally abused, and 35.8% of the ritualistically abused perceive themselves as not abused in any form during childhood. Yet, of the psychologically abused 23.4%, of the physically abused 18.2%, of the emotionally abused 22.0%, and of the ritualistically abused 28.3% rated their childhood as 'very unhappy'. It appears these various forms of abuse are experienced by the participants as widespread, suggesting that a much more serious problem may exist than has been recognised. More research into those forms of child abuse in this Province and elsewhere is needed for a clear appreciation of the problems and the effects of such abuse in children's behavior.

Adolescent↗

The evolutionary psychology of obsessive-compulsive disorder: the role of cognitive metarepresentation.

Repetitive unpleasant thoughts and ritualized behaviors are the key features of obsessive-compulsive disorder (OCD). The classical neuroethological models of OCD rely largely on behavioral similarities between animal stereotypies and human compulsive rituals and are unable to account for the cognitive component of OCD. The cognitive symptoms of OCD need to be addressed in an evolutionary psychological context that incorporates information about human brain evolution. OCD can be understood as an extreme on a continuum of evolved harm-avoidance strategies. A pathological exaggeration of our evolved capacity to cognitively represent future scenarios, including imagined consequences of our own thoughts and actions (metarepresentation), may be part of the set of evolved psychological mechanisms contributing to the psychopathology of OCD. The costly side of the adaptive ability to anticipate future needs or threats could be that etiologically heterogeneous affections of the underlying striatal-frontal brain circuits may render an individual vulnerable to develop OCD.

Animals↗

Trust, talk and touch in Balkan folk healing.

Broadly based in long-term anthropological fieldwork in the Balkans (in Serbia, Macedonia and Bulgaria), this discussion of folk healing techniques illustrates how convergence in the patient/practitioner relationship is of prime importance in effecting a positive outcome. Sumadija in central Serbia is selected as an example, and treatment for erysipelas, a common health problem which villagers call 'the red wind', is described and analyzed. Against a sociocultural background in which the collective wisdom of the past is retained and transmitted orally to contemporary healers, especially to the bajalica, or conjurer who heals with words, it is shown how shared communicative modes of trust, talk and touch are essential to the ritual psychomancy by which the treatment 'works'. Also considered are the ritual roles of women in this patriarchal society and peasants' perceptions of folk pharmacology as being extraneous to the eventual cure. Connections between cultural responses and physiological responses as manifested in the villages are suggested as counterparts of Western symptomatic treatments related to behavior modification.

Attitude to Health↗

Cultivate corporate culture and diversity.

Elements of teamwork; commitment; and multiple, diverse workforces comprise a healthy organization, evident by the behaviors and attitudes of its employees.

Attitude of Health Personnel↗

Basal ganglia systems in ritualistic social displays: reptiles and humans; function and illness.

Complex, situation-specific territorial maintenance routines are similar across living terrestrial vertebrates (=amniotes). Decades ago, Paul MacLean et al., at the Laboratory of Brain Evolution and Behavior of the National Institute of Mental Health, postulated that these are evolutionarily conserved behaviors whose expression is mediated by the similarly conserved amniote basal ganglia and related brain systems (BG systems). Therefore, they undertook studies in nonhuman primates and in small social lizards (the common green anole, Anolis carolinensis) to examine this idea. MacLean et al. also postulated that when BG systems misfunction in humans, behavioral abnormalities result, some of them under the rubric of psychiatric illnesses. Obsessive-compulsive disorder (OCD) was singled out as one likely candidate. In the last dozen years, functional brain imaging studies of OCD patients have validated the contention that this is, in fact, a condition involving dysfunctioning BG systems. Inspired by the MacLean group's original investigations, my colleagues and I have now applied related functional imaging techniques in naturalistic experiments using Anolis to better understand BG systems' roles in the mediation of complex behavioral routines in healthy amniotes. Here, I will review this functional imaging work in primates (man, and a little in monkey) and in lizards. I believe the literature not only supports MacLean et al.'s contentions about BG systems and behavior in general, but also validates Paul MacLean's life-long contention that human behavioral medicine can profit from a broad comparative approach.

Animals↗

A qualitative study of religious practices by chronic mentally ill and their caregivers in South India.

BACKGROUND: Socio-cultural explanatory factors for mental health problems determine help seeking behaviors. The study aimed to understand the reasons mentally ill patients and their families in India choose to seek help from a religious site. MATERIALS AND METHODS: Persons with mental illness and their families were interviewed at religious sites using a guideline questionnaire. Issues such as significant life events, explanations for perceived abnormal behavior and reasons for choosing a specific religious site for 'treatment' were explored. DISCUSSION: Seeking religious help for mental disorders is often a first step in the management of mental disorders as a result of cultural explanations for the illness. This behavior also has social sanctions.

Adult↗