One of society’s greatest challenges is to sustain natural resources while promoting economic growth and quality of life. In the face of this challenge, society must measure the effectiveness of programs established to safeguard the environment. The impetus for demonstrating positive results from government-sponsored research and regulation in the United States comes from Congress (General Accountability Office; GAO) and the Executive Branch (Office of Management and Budget; OMB). The message is: regulatory and research programs must demonstrate outcomes that justify their costs. Although the concept is simple, it is a complex problem to demonstrate that environmental research, policies, and regulations cause measurable changes in environmental quality. Even where changes in environmental quality can be tracked reliably, the connections between government actions and environmental outcomes seldom are direct or straightforward. In this article, we describe emerging efforts (with emphasis on the role of the U.S. Environmental Protection Agency; EPA) to frame and measure environmental outcomes in terms of ecosystem services and values—societally and ecologically meaningful metrics for gauging how well we manage environmental resources. As examples of accounting for outcomes and values, we present a novel, low-cost method for determining relative values of multiple ecosystem services, and describe emerging research on indicators of human well-being.
OBJECTIVES: Adequate relief (AR) of irritable bowel syndrome (IBS) symptoms (IBS-AR) has been used as a primary end point in many randomized controlled trials of IBS and is considered by the Rome III committee to be an acceptable primary end point. However, controversy exists on whether baseline severity confounds the effect of the treatment outcome. The aim (1) is to compare a subjective report of IBS-AR with global assessment of improvement (IBS-GAI), change in IBS symptom severity scale (IBS-SSS), and IBS quality of life (IBS-QOL); (2) to explore whether initial IBS symptom severity influences the ability of these outcome measures to detect differences post treatment; and (3) to determine whether psychological symptoms influence the sensitivity of these measures, in a randomized controlled treatment trial.
METHODS: A total of 289 adult IBS patients were recruited to a treatment trial. Baseline IBS-SSS scores were used to classify IBS severity as mild (<175), moderate (175–300), or severe (>300). Questionnaires were completed at baseline and after 3 weeks of treatment with sham acupuncture or wait-list control.
RESULTS: IBS baseline severity (IBS-SSS) significantly affected the proportion of patients who reported IBS-AR at 3 weeks (mild, 70%; moderate, 49.7%; severe, 38.8%) (P<0.05). However, once the patients who reported IBS-AR at baseline (28.0%) were excluded from the analysis, baseline severity no longer affected the proportion of patients reporting IBS-AR. Baseline severity did not have a significant effect on patients reporting moderate or significant improvement on the IBS-GAI (mild, 30%; moderate, 25.3%; severe, 18.8%) (P=NS). Psychological symptoms had no significant correlations with responders after adjusting for baseline severity.
CONCLUSIONS: These data suggest that IBS-AR as an end point is inversely related to baseline symptom severity. However, if patients who report AR at screening were excluded from study participation, baseline symptom severity was no longer confounded with a report of AR at the study end point.
Zotero Collections:
What can happen when the "monkey mind" of habitual conceptual thought is awakened to the more-than-human through attention to subtle energies and artmaking? Drawing on autoethnographic methods, we demonstrate how one graduate student's creative engagement with a tree brought animist theory to life. This paper illustrates how a combination of time-in-relation, the contemplative artmaking practice of Creative Nature Connection, and special attention to subtle energies--the dark matter being addressed in this paper--can enable experiencing a tree as a sentient autonomous being. We address implications for environmental education and introduce easily doable principles for shifting into connection and opening to the unseen energy that connects all life.
Over the past century, the total material wealth of humanity has been enhanced. However, in the twenty-first century, we face scarcity in critical resources, the degradation of ecosystem services, and the erosion of the planet’s capability to absorb our wastes. Equity issues remain stubbornly difficult to solve. This situation is novel in its speed, its global scale and its threat to the resilience of the Earth System. The advent of the Anthropence, the time interval in which human activities now rival global geophysical processes, suggests that we need to fundamentally alter our relationship with the planet we inhabit. Many approaches could be adopted, ranging from geo-engineering solutions that purposefully manipulate parts of the Earth System to becoming active stewards of our own life support system. The Anthropocene is a reminder that the Holocene, during which complex human societies have developed, has been a stable, accommodating environment and is the only state of the Earth System that we know for sure can support contemporary society. The need to achieve effective planetary stewardship is urgent. As we go further into the Anthropocene, we risk driving the Earth System onto a trajectory toward more hostile states from which we cannot easily return.
Zotero Collections:
As “the Anthropocene” emerges as a geological term and environmental analytic, this paper examines its emerging rhetorical topology. We show that Anthropocene narratives evince a macroscale division between an “inner” and “outer” environment. This division situates an Anthropocenic environment that matters in the surface zone between Earth's subsurface and the extraterrestrial “outer spaces” that we address here. We review literature in the sciences and social sciences to show how contemporary environmental thinking has been informed by understandings of Earth's broader planet-scaled environmental relations. Yet, today's Anthropocene conversation draws analytic attention inward and downward. Bringing in literature from scholars who examine the role of the extraterrestrial and outer environmental perspectives in terrestrial worlds, we suggest that Anthropocenic theorizations can productively incorporate inclusive ways of thinking about environments that matter. We argue for keeping “Anthropocene” connected to its spatial absences and physical others, including those that are non-anthropos in the extreme.
Purpose: Meditative movement (MM) practices are increasingly being studied, including examination of the potential for these modalities to contribute to weight management.Methods: A search was conducted for randomized controlled trials testing one or both of two forms of MM, Tai Chi and Qigong, reporting effects on changes in body composition. Data from these studies were extracted and tabled, and a meta-analysis of studies with inactive control conditions was conducted. Risk of bias was assessed, and seven RCTs had a low risk of bias. Sources of bias include publication bias and selection of English only.Results: Publications meeting inclusion criteria yielded 24 studies (N = 1621 participants). Significant improvements in body composition, primarily body mass index, were noted for 41.7% of studies. A synthesis table describes the distribution of design factors, including type of comparison condition (inactive vs. active) and baseline body composition status (whether or not overweight/obese). A meta-analysis was conducted on 12 studies with inactive controls (using a random effects model) finding a small-to-medium treatment effect (SMD = − 0.388, CI = [− 0.732, − 0.044], t = 2.48, p < 0.03) for TC or QG interventions with a high level of heterogeneity.Conclusions: Tai Chi and Qigong show demonstrable effects on body composition, when compared to inactive control conditions. Systematic evaluation and valid conclusions regarding the impact of Tai Chi and Qigong on body composition outcomes will require more targeted study designs and control of comparison conditions. ABSTRACT FROM AUTHOR
Presents a yoga program describing the exercises, breathing techniques, routines, and games used to develop strength and flexibility.
OBJECTIVES:This study sought to determine whether participants in taijiquan classes would report increases in mindfulness greater than that of a comparison group, and whether changes in mindfulness were associated with improvements in mood, perceived stress, self-regulatory self-efficacy, and sleep quality.
DESIGN:
The study design was quasi-experimental with repeated measures.
SETTINGS/LOCATION:
The study was set in a midsized public university.
SUBJECTS:
Students aged 18-48 years old enrolled in 15-week courses of either taijiquan (n=76) or special recreation (control group, n=132).
INTERVENTION:
Chen-style taijiquan classes were offered 2 times per week for 50 minutes each time.
OUTCOME MEASURES:
Self-report of mindfulness (Five Facet Mindfulness Questionnaire), mood (Four Dimensional Mood Scale), perceived stress (Perceived Stress Scale), self-regulatory self-efficacy (Self-regulatory Self-Efficacy Scale), and sleep quality (Pittsburgh Sleep Quality Index).
RESULTS:
Increases in total mindfulness scores occurred only in the taijiquan group, not in the control group. All well-being variables showed a pattern of improvement in the taijiquan group, with either stability or decline over time in the control group. Increases in mindfulness were significantly correlated with improvements on all well-being measures and with sleep quality.
CONCLUSIONS:
Relative to a recreation control group, taijiquan classes for college students are associated with increased mindfulness and improved sleep quality, mood, and perceived stress, but not self-regulatory self-efficacy. Randomized control design studies are needed to substantiate the causal role of taijiquan exercise in the development of mindfulness and associated improvements in well-being.
Social cognition is a broad term used to describe cognitive processes related to the perception, understanding, and implementation of linguistic, auditory, visual, and physical cues that communicate emotional and interpersonal information. Like other cognitive and human problem-solving abilities, social cognition is associated with the integrity of interrelated brain systems for accurate perception and interpretation of the behaviors of others and the effective emotional and behavioral response to those behaviors. Many clinical populations—including patients diagnosed with neurological, psychiatric, and developmental disorders, as well as patients suffering traumatic brain injury—have impairments in one or more components of social cognition. The ACS provides clinicians with measures of important aspects of social cognition such as recognition of emotion from facial expressions and prosody, identifying the impact of prosody and body language on the social meaning of verbal expressions, learning and recognition of new faces, and associating names and faces. The ACS Social Cognition measures, described in this chapter, were designed to screen for deficits in social cognition that may affect social and interpersonal behaviors.
Research has shown that members of racial and ethnic minority groups experience greater cumulative stress burden. Because a high cumulative stress burden increases the likelihood of mental health disorders, community health coaches trained in techniques to help community members manage stress more effectively could be an important step toward improving mental health in minority populations. As a pilot project, we invited individuals from organizations representing five minority populations to receive training in Mind–Body Bridging (MBB), a mindfulness approach that teaches skills to calm the mind and relax the body. Participants included community health coaches, organizational leaders, and community members. Surveys of quality of life and self-efficacy were conducted at the beginning and completion of training, and at 9 months following completion. A focus group was also held at training completion to solicit perceptions of the usefulness of MBB among the participants’ respective communities. Eleven participants completed the training. Overall, participants reported regular use of MBB techniques to manage their own stress and showed some moderate improvements in both quality of life and self-efficacy. MBB was generally perceived to be a useful tool for community health coaches, with perceived strengths including the ease of teaching it to others and increased ability to empower community members to handle their own problems more efficiently. Next steps include longitudinal tracking of the coaches’ use of MBB as a coaching tool and monitoring outcomes among the community members receiving the coaching.
Research has shown that members of racial and ethnic minority groups experience greater cumulative stress burden. Because a high cumulative stress burden increases the likelihood of mental health disorders, community health coaches trained in techniques to help community members manage stress more effectively could be an important step toward improving mental health in minority populations. As a pilot project, we invited individuals from organizations representing five minority populations to receive training in Mind–Body Bridging (MBB), a mindfulness approach that teaches skills to calm the mind and relax the body. Participants included community health coaches, organizational leaders, and community members. Surveys of quality of life and self-efficacy were conducted at the beginning and completion of training, and at 9 months following completion. A focus group was also held at training completion to solicit perceptions of the usefulness of MBB among the participants’ respective communities. Eleven participants completed the training. Overall, participants reported regular use of MBB techniques to manage their own stress and showed some moderate improvements in both quality of life and self-efficacy. MBB was generally perceived to be a useful tool for community health coaches, with perceived strengths including the ease of teaching it to others and increased ability to empower community members to handle their own problems more efficiently. Next steps include longitudinal tracking of the coaches’ use of MBB as a coaching tool and monitoring outcomes among the community members receiving the coaching.
Objective To investigate whether placebo effects can experimentally be separated into the response to three components—assessment and observation, a therapeutic ritual (placebo treatment), and a supportive patient-practitioner relationship—and then progressively combined to produce incremental clinical improvement in patients with irritable bowel syndrome. To assess the relative magnitude of these components.
Design A six week single blind three arm randomised controlled trial.
Setting Academic medical centre.
Participants 262 adults (76% women), mean (SD) age 39 (14), diagnosed by Rome II criteria for and with a score of ≥150 on the symptom severity scale.
Interventions For three weeks either waiting list (observation), placebo acupuncture alone (“limited”), or placebo acupuncture with a patient-practitioner relationship augmented by warmth, attention, and confidence (“augmented”). At three weeks, half of the patients were randomly assigned to continue in their originally assigned group for an additional three weeks.
Main outcome measures Global improvement scale (range 1-7), adequate relief of symptoms, symptom severity score, and quality of life.
Results At three weeks, scores on the global improvement scale were 3.8 (SD 1.0) v 4.3 (SD 1.4) v 5.0 (SD 1.3) for waiting list versus “limited” versus “augmented,” respectively (P<0.001 for trend). The proportion of patients reporting adequate relief showed a similar pattern: 28% on waiting list, 44% in limited group, and 62% in augmented group (P<0.001 for trend). The same trend in response existed in symptom severity score (30 (63) v 42 (67) v 82 (89), P<0.001) and quality of life (3.6 (8.1) v 4.1 (9.4) v 9.3 (14.0), P<0.001). All pairwise comparisons between augmented and limited patient-practitioner relationship were significant: global improvement scale (P<0.001), adequate relief of symptoms (P<0.001), symptom severity score (P=0.007), quality of life (P=0.01).Results were similar at six week follow-up.
Conclusion Factors contributing to the placebo effect can be progressively combined in a manner resembling a graded dose escalation of component parts. Non-specific effects can produce statistically and clinically significant outcomes and the patient-practitioner relationship is the most robust component.
Trial registration Clinical Trials NCT00065403.
Zotero Collections:
We are part of an awareness-based movement that seeks to re-envision higher education for a more just, compassionate, inclusive society. Movements by their very nature are the result of community building efforts. However, the significance of this work is often unrecognized and devalued in our individualistic culture. This article argues that the power of awareness and the power of community are essential ingredients in the recipe for change. The paper explores how contemplative practices were utilized to build and sustain a contemplative community in Western New York that has grown from one university setting, to an inter-institutional collaborative, to a cross-sector (higher education, K-12, and health care) regional initiative over the past four years. The principles, practices, and prototypes that have supported our successes, as well as lessons learned in our ongoing process are discussed. The article shares the bridging and framing methods we used to garner institutional acceptance, as well as four foundational approaches we found essential to building community. Prototypes for collaborative structures to support and sustain movement building are also shared, in addition to how we transcended inherited structures that impede collaboration. As stewards of our future, the article offers a call to the field to take action with unprecedented daring in the movement to transform higher education.
We are part of an awareness-based movement that seeks to re-envision higher education for a more just, compassionate, inclusive society. Movements by their very nature are the result of community building efforts. However, the significance of this work is often unrecognized and devalued in our individualistic culture. This article argues that the power of awareness and the power of community are essential ingredients in the recipe for change. The paper explores how contemplative practices were utilized to build and sustain a contemplative community in Western New York that has grown from one university setting, to an inter-institutional collaborative, to a cross-sector (higher education, K-12, and health care) regional initiative over the past four years. The principles, practices, and prototypes that have supported our successes, as well as lessons learned in our ongoing process are discussed. The article shares the bridging and framing methods we used to garner institutional acceptance, as well as four foundational approaches we found essential to building community. Prototypes for collaborative structures to support and sustain movement building are also shared, in addition to how we transcended inherited structures that impede collaboration. As stewards of our future, the article offers a call to the field to take action with unprecedented daring in the movement to transform higher education.
We are part of an awareness-based movement that seeks to re-envision higher education for a more just, compassionate, inclusive society. Movements by their very nature are the result of community building efforts. However, the significance of this work is often unrecognized and devalued in our individualistic culture. This article argues that the power of awareness and the power of community are essential ingredients in the recipe for change. The paper explores how contemplative practices were utilized to build and sustain a contemplative community in Western New York that has grown from one university setting, to an inter-institutional collaborative, to a cross-sector (higher education, K-12, and health care) regional initiative over the past four years. The principles, practices, and prototypes that have supported our successes, as well as lessons learned in our ongoing process are discussed. The article shares the bridging and framing methods we used to garner institutional acceptance, as well as four foundational approaches wefound essential to building community. Prototypes for collaborative structures to support and sustain movement building are also shared, in addition to how we transcended inherited structures that impede collaboration. As stewards of our future, the article offers a call to the field to take action with unprecedented daring in the movement to transform higher education.
PURPOSE:Mindful eating and intuitive eating are promoted as means to circumvent potentially maladaptive dietary restraint while maintaining a healthy weight. Although theoretically related, no studies have examined the correlations between intuitive eating, mindful eating, and restraint in the same sample. This study sought to examine these constructs and their correlations with body mass index (BMI), eating-disordered behaviors, and meal consumption in a college sample.
METHODS:
Participants (N = 125) completed a laboratory taste-test meal and measures of each eating-related construct using the EDDS, IES, MEQ, and TFEQ-Restraint Subscale.
RESULTS:
Mindful eating, intuitive eating, and restraint were not strongly correlated. Hierarchical multiple regression analyses indicated that restraint and intuitive eating accounted for significant variance in disordered eating and BMI. Elevated restraint was associated with increased BMI and disordered eating; elevated intuitive eating was associated with decreased BMI and disordered eating. Mindful eating did not correlate with any outcome variables. Follow-up analyses suggested that specific intuitive eating subscales accounted for unique variance in the relation between intuitive eating and disordered eating. Intuitive eating was the only construct that was significantly associated with meal consumption.
CONCLUSIONS:
Intuitive eating and restraint appear to be only weakly correlated, and each is differentially associated with meal consumption. Mindful eating does not appear to relate to outcome variables.
Implementing social emotional learning (SEL) programs in school settings is a promising approach to promote critical social and emotional competencies for all students. However, there are several challenges to implementing manualized SEL programs in schools, including program cost, competing demands, and content that is predetermined and cannot be tailored to individual classroom needs. Identifying core components of evidence-based SEL programs may make it possible to develop more feasible approaches to implementing SEL in schools. The purpose of this study was to systematically identify the core components in evidence-based elementary school SEL programs, using the five interrelated sets of competencies identified by the Collaborative for Academic, Social, and Emotional Learning (CASEL) as an organizing framework. We present the components that were identified, and the rates at which each component was included in the sample of evidence-based SEL programs. The core components that occurred most frequently across programs were Social Skills (100% of programs), Identifying Others' Feelings (100% of programs), Identifying One's Own Feelings (92.3% of programs), and Behavioral Coping Skills/Relaxation (91.7% of programs). These findings illustrate the feasibility of systematically identifying core components from evidence-based SEL programs and suggest potential utility of developing and evaluating modularized SEL programs.
Background: The diagnostic framework and clinical reasoning process in Chinese medicine emphasizes the contextual and qualitative nature of a patient's illness. Chinese medicine assessment data may help interpret clinical outcomes. Objectives: As part of a study aimed at assessing the validity and improving the inter-rater reliability of the Chinese diagnostic process, a structured assessment instrument was developed for use in clinical trials of acupuncture and other Chinese medical therapies. Study design: To foster collaboration and maximize resources and information, an interdisciplinary advisory team was assembled. Under the guidance of two group process facilitators, and in order to establish whether the assessment instrument was consistent with accepted Chinese medicine diagnostic categories (face validity) and included the full range of each concept's meaning (content validity), a panel of Traditional Chinese Medicine (TCM) expert clinicians was convened and their responses were organized using the Delphi process, an iterative, anonymous, idea-generating and consensus-building process. An aggregate rating measure was obtained by taking the mean of mean ratings for each question across all 10 experts. Results: Over three rounds, the overall rating increased from 7.4 (SD = 1.3) in Round 1 to 9.1 (SD = 0.5) in Round 3. The level of agreement among clinicians was measured by a decrease in SD. Conclusions: The final instrument TEAMSI-TCM (Traditional East Asian Medicine Structured Interview, TCM version) uses the pattern differentiation model characteristic of TCM. This modular, dynamic version was specifically designed to assess women, with a focus on gynecologic conditions; with modifications it can be adapted for use with other populations and conditions. TEAMSI-TCM is a prescriptive instrument that guides clinicians to use the proper indicators, combine them in a systematic manner, and generate conclusions. In conjunction with treatment manualization and training it may serve to increase inter-rater reliability and inter-trial reproducibility in Chinese medicine clinical trials. Testing of the validity and reliability of this instrument currently is underway.
Zotero Collections:
Past research on playfulness in human—computer interactions has demonstrated that computers can encourage playfulness and that playfulness can have positive and negative work-related consequences. Thus, playfulness in human—computer interactions represents a potentially important topic for information systems research. This article first defines playfulness in human-computer interactions in terms of Csikszentmihalyi's (1975) flow theory and explores the dimensionality of the flow construct. Second, it reports the results of two studies conducted to investigate the factor structure and correlates of flow in human-computer interactions. Finally, implications are discussed.
Mindfulness practices are increasingly being utilized as a method for cultivating well-being. The term mindfulness is often used as an umbrella for a variety of different practices and many mindfulness-based interventions (MBIs) contain multiple styles of practice. Despite the diversity of practices within MBIs, few studies have investigated whether constituent practices produce specific effects. We randomized 156 undergraduates to one of four brief practices: breath awareness, loving-kindness, gratitude, or to an attention control condition. We assessed practice effects on affect following brief training, and effects on affect and behavior after provocation with a stressor (i.e., Cold pressor test). Results indicate that gratitude training significantly improved positive affect compared to breath awareness (d = 0.58) and loving-kindness led to significantly greater reductions in implicit negative affect compared to the control condition (d = 0.59) immediately after brief practice. In spite of gains in positive affect, the gratitude group demonstrated increased reactivity to the stressor, reporting the CPT as significantly more aversive than the control condition (d = 0.46) and showing significantly greater increases in negative affect compared to the breath awareness, loving-kindness, and control groups (ds = 0.55, 0.60, 0.65, respectively). Greater gains in implicit positive affect following gratitude training predicted decreased post-stressor likability ratings of novel neutral faces compared to breath awareness, loving-kindness, and control groups (ds = - 0.39, -0.40, -0.33, respectively) as well. Moreover, the gratitude group was significantly less likely to donate time than the loving-kindness group in an ecologically valid opportunity to provide unrewarded support. These data suggest that different styles of contemplative practice may produce different effects in the context of brief, introductory practice and these differences may be heightened by stress. Implications for the study of contemplative practices are discussed.
Mindfulness practices are increasingly being utilized as a method for cultivating well-being. The term mindfulness is often used as an umbrella for a variety of different practices and many mindfulness-based interventions (MBIs) contain multiple styles of practice. Despite the diversity of practices within MBIs, few studies have investigated whether constituent practices produce specific effects. We randomized 156 undergraduates to one of four brief practices: breath awareness, loving-kindness, gratitude, or to an attention control condition. We assessed practice effects on affect following brief training, and effects on affect and behavior after provocation with a stressor (i.e., Cold pressor test). Results indicate that gratitude training significantly improved positive affect compared to breath awareness (d = 0.58) and loving-kindness led to significantly greater reductions in implicit negative affect compared to the control condition (d = 0.59) immediately after brief practice. In spite of gains in positive affect, the gratitude group demonstrated increased reactivity to the stressor, reporting the CPT as significantly more aversive than the control condition (d = 0.46) and showing significantly greater increases in negative affect compared to the breath awareness, loving-kindness, and control groups (ds = 0.55, 0.60, 0.65, respectively). Greater gains in implicit positive affect following gratitude training predicted decreased post-stressor likability ratings of novel neutral faces compared to breath awareness, loving-kindness, and control groups (ds = - 0.39, -0.40, -0.33, respectively) as well. Moreover, the gratitude group was significantly less likely to donate time than the loving-kindness group in an ecologically valid opportunity to provide unrewarded support. These data suggest that different styles of contemplative practice may produce different effects in the context of brief, introductory practice and these differences may be heightened by stress. Implications for the study of contemplative practices are discussed.
This article describes the benefits of integrating yoga into elementary physical education classes. Taught as warm-up exercises or as an entire class, yoga offers children of any age and physical ability the opportunity to experience success in physical activity. Children need to experience joy while participating in physical activity in order to build a foundation for lifelong wellness. Yoga is a sophisticated system for achieving physical health and mental clarity. Most commonly, yoga is regarded as a physical discipline that teaches strength, flexibility, and balance as integrated rather than isolated components of fitness. A physical yoga practice consists of exercises called postures or asanas that strengthen, stretch, and align the body. The philosophy of an asana practice lies in its mindful execution, not in how far one can go in each pose. Each posture requires combining the mind, body, and breathing practices. The mental and emotional components are a natural result when the body is exercised in an integrated manner. Taking a moment to breathe, relax, or stretch will leave students calm, alert, and ready to learn. Low impact and non-competitive yoga can become an ideal lifelong exercise and should be an activity that is part of every physical education curriculum. Adding yoga to a school's curriculum will help to provide a quality physical education program consistent with the National Standards for Physical Education (NASPE).
"Discover neglected wild food sourcesthat can also be used as medicine!The long-standing notion of food as medicine, medicine as food, can be traced back to Hippocrates. Eating and Healing: Traditional Food As Medicine is a global overview of wild and semi-domesticated foods and their use as medicine in traditional societies. Important cultural information, along with extensive case studies, provides a clear, authoritative look at the many neglected food sources still being used around the world today. This book bridges the scientific disciplines of medicine, food science, human ecology, and environmental sciences with their ethno-scientific counterparts of ethnobotany, ethnoecology, and ethnomedicine to provide a valuable multidisciplinary resource for education and instruction. Eating and Healing: Traditional Food As Medicine presents respected researchers in-depth case studies on foods different cultures use as medicines and as remedies for nutritional deficiencies in diet. Comparisons of living conditions in different geographic areas as well as differences in diet and medicines are thoroughly discussed and empirically evaluated to provide scientific evidence of the many uses of these traditional foods as medicine and as functional foods. The case studies focus on the uses of plants, seaweed, mushrooms, and fish within their cultural contexts while showing the dietary and medical importance of these foods. The book provides comprehensive tables, extensive references, useful photographs, and helpful illustrations to provide clear scientific support as well as opportunities for further thought and study. Eating and Healing: Traditional Food As Medicine explores the ethnobiology of: Tibetantioxidants as mediators of high-altitude nutritional physiology Northeast Thailandwild food plant gathering Southern Italythe consumption of wild plants by Albanians and Italians Northern Spainmedicinal digestive beverages United Statesmedicinal herb quality Commonwealth of Dominicahumoral medicine and food Cubapromoting health through medicinal foods Brazilmedicinal uses of specific fishes Brazilplants from the Amazon and Atlantic Forest Bolivian Andestraditional food medicines New Patagoniagathering of wild plant foods with medicinal uses Western Kenyauses of traditional herbs among the Luo people South Cameroonethnomycology in Africa Moroccofood medicine and ethnopharmacologyEating and Healing: Traditional Food As Medicine is an essential research guide and educational text about food and medicine in traditional societies for educators, students from undergraduate through graduate levels, botanists, and research specialists in nutrition and food science, anthropology, agriculture, ethnoecology, ethnobotany, and ethnobiology."--Provided by publisher.
Pages |