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At least 793 records · Page 44Linked to original sources
PubMed1996

The eternal triangle across cultures. Oedipus, Hsueh, and Ganesa.

In this chapter we consider the cross-cultural relevance of the Oedipus complex by investigating three "oedipal" myths from three disparate cultures: Chinese, Indian, and European. Although all three myths concern the same mother-father-son triad, they stress different aspects and proscriptions. These are interpreted as reflecting the different values that are central to the respective cultures. The relationship between these values and child-rearing practices is discussed. We conclude that fundamental psychoanalytic concepts are relevant cross-culturally, although the content of the Oedipus complex may vary from society to society.

Adult↗
PubMed2002

Psychological myths in e-learning.

Traditional education and training has paid scant attention to the psychology of learning. Despite detailed research into motivation, distribution and reinforcement, most current methods of delivery still rely on a supply-led, lecture and classroom-based model that flies in the face of the theory. With e-learning we have a chance to reflect on this gap between theory and practice. E-learning, in the sense of web-based learning, is a new discipline but the psychology of learning has a much longer pedigree. This paper relates some common myths about e-learning back to some major themes in the psychology of learning. Is e-learning faster and more effective? Many people get the wrong learning at the wrong time. Can e-learning help with prerequisite knowledge? Should the learning be massed or distributed, i.e. all at once or little and often? There are also the issues of motivation and cognitive engagement. How can e-learning motivate learners or how can we motivate learners into using this new medium? What type of cognitive engagement is necessary for learning? Traditional 'sheep-dip' methods of learning are poor on reinforcement. Can e-learning help reinforce learning?

Education, Distance↗
PubMed2000

From childbearers to culture-bearers: transition to postchildbearing among Tuareg women.

This essay presents an analysis of women's lived experience of the transition from childbearing to postchildbearing among a division of the Tuareg in Niger, West Africa. The analysis suggests that biological realities associated with the end of fertility are interwined with local notions of qualities of ritual and social elderhood among women. It shows how changes in ritual and social roles, associated with increasing devotion to Islam and becoming a mother-in-law, are salient criteria for assuming the role and status of post-menopausal woman. The implication of this is very significant for biocultural reasons: menstruation and its cessation are not always literally the most important markers in female aging, in cross-cultural perspective.

Adult↗
PubMedDate not supplied

Peyotl and mescaline.

Explore the source record for details and available documents.

Anthropology, Cultural↗
PubMedDate not supplied

Identification of hallucinatory themes in the Late Neolithic art of Hungary.

A number of factors that coalesced in the Venus figurines of the Late Neolithic culture from Hungary have been identified with dominant hallucinatory themes, suggesting the crucial role of ecstatic religion in this culture. This article provides a review of the nature and role of hallucinogens in the ecstatic religion of contemporary and historical cultures in order to establish a background for analysis. Analysis of these Late Neolithic artifacts indicates the presence of a number of themes associated with hallucinogen use: the presence of iconographic elements similar to eidetic forms; the use of red color; anthropo- and theriopomorphic figurines in seated postures; and specific patterns of breakage with disposal. The discussion illuminates the crucial features as well as the role and significance of these factors in ecstatic cults.

Art↗
PubMed2005

The narrative labyrinth of violent dying.

This essay outlines the dynamics of retelling the violent death of a loved one and the narrative "dilemma" of vulnerable family members fixated on retelling. To counter this fixation, the author presents a mythic retelling of violent death (the Myth of Theseus) as narrative basis for developing a restorative retelling. The essay begins by exploring the deformed and deforming structure of the violent dying story, then details the dynamics of its retelling and concludes by presenting a restorative retelling model for family members who cannot release themselves from the story for months or years after the violent dying.

Adaptation, Psychological↗
PubMed2006

Cerebral automatism, the brain, and the soul in Bram Stoker's Dracula.

Neither literary critics nor historians of science have acknowledged the extent to which Bram Stoker's Dracula (1897) is indebted to late-Victorian neurologists, particularly David Ferrier, John Burdon-Sanderson, Thomas Huxley, and William Carpenter. Stoker came from a family of distinguished Irish physicians and obtained an M.A. in mathematics from Trinity College, Dublin. His personal library contained volumes on physiology, and his composition notes for Dracula include typewritten pages on somnambulism, trance states, and cranial injuries. Stoker used his knowledge of neurology extensively in Dracula. The automatic behaviors practiced by Dracula and his vampiric minions, such as somnambulism and hypnotic trance states, reflect theories about reflex action postulated by Ferrier and other physiologists. These scientists traced such automatic behaviors to the brain stem and suggested that human behavior was "determined" through the reflex action of the body and brain-a position that threatened to undermine entrenched beliefs in free will and the immortal soul. I suggest that Stoker's vampire protagonist dramatizes the pervasive late-nineteenth-century fear that human beings are soulless machines motivated solely by physiological factors.

Automatism↗
PubMedDate not supplied

An "Urban legend" of global proportion: an analysis of nonfiction accounts of the Ebola virus.

Using Brunvald's (1981) six criteria of successful urban legends, this study explores nonfiction accounts of the Ebola virus. Focusing particularly on Richard Preston's book The Hot Zone (1994), this study addresses the social construction of the predatorial virus, demonstrating how events are constructed as social problems via media representations, and reality is transformed into legend. The implications of these depictions of the predatorial virus are discussed, along with exploring the effects of mass media reports on health care beliefs and practices. Likewise, implications regarding these stories, cultural beliefs and values are discussed.

Attitude to Health↗
PubMed1978

Electroshock therapy: myths and realities.

The methodology of the 1940s provided the data base for the myths that grew up around electroshock therapy. Since then indications have been refined and techniques drastically revised--as with many other medical treatments. When administered for carefully defined indications, in the proper setting by an experienced team, and with appropriate safeguards, EST is safe, effective, and often the treatment of choice.

Affective Symptoms↗
PubMed2000

The myth of the 'Mediterranean syndrome': do immigrants feel different pain?

There is a long tradition of assuming other way of pain perception in immigrants than in natives. This article discusses profound methodological problems to assess pain perception and behaviour between people of different cultural background, existing epidemiological data are reviewed and results of an own study regarding chronic pain syndromes are included. There is no clear evidence for existing differences in pain syndromes between natives and immigrants of any kind. In difference, there is some evidence, that clinicians and health workers frequently have other impressions about pain intensities as the patients themselves.

Chronic Disease↗