<p>A look at the heath care situation of Jiri valley in Nepal with a focus on the hospital built there in 1957. The article starts with the inclusion of a case study of Naramaya from Kopche, a village of Jiri valley, which reveals the status of health care and heath care facilities in Jiri. Historically, indigenous folk healers provided almost all health care in Jiri. Later in 1957, the Jiri hospital was established through the combined efforts of the government of Switzerland and Nepal. The operation of the Jiri hospital remained primarily the responsibility of the Swiss government until 1975, when it was handed over to Nepal government. The article includes a table containing the number of allocated and vacant staff positions during the panchayat and multiparty system at the Jiri hospital and leading diseases in Jiri valley. (Rajeev Ranjan Singh 2006-10-12)</p>
The first structured 8-week program on mindfulness, Mindfulness-based Stress Reduction (MBSR), was developed by Kabat-Zinn (1982) in a hospital linked to the University of Massachusetts. As is usual in private health systems, participants of these programs have to pay for them, making them less accessible to low-income individuals. Consequently, a large proportion of participants of mindfulness-based interventions have been high-income, white, Anglo-Saxon, and educated individuals actively seeking mindfulness training (Olano et al., 2015). Despite Kabat-Zinn's purported interest in offering mindfulness to low-income populations, few studies have investigated the efficacy and/or acceptability of these programs for individuals of low socioeconomic status (Roth and Creaser, 1997; Kabat-Zinn et al., 2016).Mindfulness programs are now taught in more than 50 countries worldwide (Kabat-Zinn et al., 2016), including Spanish- and Portuguese-speaking countries of Europe and the Americas (encompassed by the term “Latin” in this paper). Such Latin countries share obvious cultural influences and similarities—and during the implementation of mindfulness in these countries—Latin clinicians and researchers have observed that compared to non-Latin countries, there exist differences in how their patients learn and practice mindfulness (Demarzo et al., 2015). In this opinion paper, we briefly provide a preliminary conceptual framework for a culturally-syntonic approach to implementing mindfulness- and compassion-based (M and C) interventions in Latin societies. Furthermore, based on the authors' own clinical and teaching experiences, we offer recommendations for the effective teaching of M and C approaches in Latin countries.
There is encouraging evidence that structured psychological treatments for depression, in particular cognitive therapy, can reduce subsequent relapse after the period of initial treatment has been completed. However, there is a continuing need for prophylactic psychological approaches that can be administered to recovered patients in euthymic mood. An information-processing analysis of depressive maintenance and relapse is used to define the requirements for effective prevention, and to propose mechanisms through which cognitive therapy achieves its prophylactic effects. This analysis suggests that similar effects can be achieved using techniques of stress-reduction based on the skills of attentional control taught in mindfulness meditation. An information-processing analysis is presented of mindfulness and mindlessness, and of their relevance to preventing depressive relapse. This analysis provides the basis for the development of Attentional Control Training, a new approach to preventing relapse that integrates features of cognitive therapy and mindfulness training and is applicable to recovered depressed patients.
The effects of integrative medicine practices such as meditation and Ayurveda on human physiology are not fully understood. The aim of this study was to identify altered metabolomic profiles following an Ayurveda-based intervention. In the experimental group, 65 healthy male and female subjects participated in a 6-day Panchakarma-based Ayurvedic intervention which included herbs, vegetarian diet, meditation, yoga, and massage. A set of 12 plasma phosphatidylcholines decreased (adjusted p < 0.01) post-intervention in the experimental (n = 65) compared to control group (n = 54) after Bonferroni correction for multiple testing; within these compounds, the phosphatidylcholine with the greatest decrease in abundance was PC ae C36:4 (delta = -0.34). Application of a 10% FDR revealed an additional 57 metabolites that were differentially abundant between groups. Pathway analysis suggests that the intervention results in changes in metabolites across many pathways such as phospholipid biosynthesis, choline metabolism, and lipoprotein metabolism. The observed plasma metabolomic alterations may reflect a Panchakarma-induced modulation of metabotypes. Panchakarma promoted statistically significant changes in plasma levels of phosphatidylcholines, sphingomyelins and others in just 6 days. Forthcoming studies that integrate metabolomics with genomic, microbiome and physiological parameters may facilitate a broader systems-level understanding and mechanistic insights into these integrative practices that are employed to promote health and well-being.
Using data for 25,780 species categorized on the International Union for Conservation of Nature Red List, we present an assessment of the status of the world’s vertebrates. One-fifth of species are classified as Threatened, and we show that this figure is increasing: On average, 52 species of mammals, birds, and amphibians move one category closer to extinction each year. However, this overall pattern conceals the impact of conservation successes, and we show that the rate of deterioration would have been at least one-fifth again as much in the absence of these. Nonetheless, current conservation efforts remain insufficient to offset the main drivers of biodiversity loss in these groups: agricultural expansion, logging, overexploitation, and invasive alien species.Though the threat of extinction is increasing, overall declines would have been worse in the absence of conservation.
Though the threat of extinction is increasing, overall declines would have been worse in the absence of conservation.
The intent of the current research was to explore the impact of a specific Tibetan Buddhist meditation course containing a lab for applied practice of modern techniques upon psychological well-being in college students. We evaluated the impact of a semester-long undergraduate Tibetan Buddhist meditation course on the psychological well-being of 205 students and assessed whether changes in well-being were mediated by mindfulness. The course was composed of two weekly lectures regarding the tradition and modern applications of meditation, respectively, and a weekly lab in which the students were taught a survey of related modern contemplative techniques to practice. Students were assessed at the beginning, middle, and end of the course, and their time spent practicing the exercises were prospectively recorded. Participants reported statistically significant increases in self-reported mindfulness, self-compassion, and positive coping and significant decreases in self-reported anxiety. Mindfulness was a significant predictor of changes in self-compassion and anxiety. These results suggest that a large lecture course with weekly meditation practice can have a positive impact on the psychological well-being of students and that some of these changes are mediated by mindfulness.
The intent of the current research was to explore the impact of a specific Tibetan Buddhist meditation course containing a lab for applied practice of modern techniques upon psychological well-being in college students. We evaluated the impact of a semester-long undergraduate Tibetan Buddhist meditation course on the psychological well-being of 205 students and assessed whether changes in well-being were mediated by mindfulness. The course was composed of two weekly lectures regarding the tradition and modern applications of meditation, respectively, and a weekly lab in which the students were taught a survey of related modern contemplative techniques to practice. Students were assessed at the beginning, middle, and end of the course, and their time spent practicing the exercises were prospectively recorded. Participants reported statistically significant increases in self-reported mindfulness, self-compassion, and positive coping and significant decreases in self-reported anxiety. Mindfulness was a significant predictor of changes in self-compassion and anxiety. These results suggest that a large lecture course with weekly meditation practice can have a positive impact on the psychological well-being of students and that some of these changes are mediated by mindfulness. (PsycINFO Database Record (c) 2017 APA, all rights reserved)
Decentering is defined as the ability to observe one's thoughts and feelings as temporary, objective events in the mind, as opposed to reflections of the self that are necessarily true. The Experiences Questionnaire (EQ) was designed to measure both decentering and rumination but has not been empirically validated. The current study investigated the factor structure of the EQ in both undergraduate and clinical populations. A single, unifactorial decentering construct emerged using 2 undergraduate samples. The convergent and discriminant validity of this decentering factor was demonstrated in negative relationships with measures of depression symptoms, depressive rumination, experiential avoidance, and emotion regulation. Finally, the factor structure of the EQ was replicated in a clinical sample of individuals in remission from depression, and the decentering factor evidenced a negative relationship to concurrent levels of depression symptoms. Findings from this series of studies offer initial support for the EQ as a measure of decentering.
Decentering is defined as the ability to observe one's thoughts and feelings as temporary, objective events in the mind, as opposed to reflections of the self that are necessarily true. The Experiences Questionnaire (EQ) was designed to measure both decentering and rumination but has not been empirically validated. The current study investigated the factor structure of the EQ in both undergraduate and clinical populations. A single, unifactorial decentering construct emerged using 2 undergraduate samples. The convergent and discriminant validity of this decentering factor was demonstrated in negative relationships with measures of depression symptoms, depressive rumination, experiential avoidance, and emotion regulation. Finally, the factor structure of the EQ was replicated in a clinical sample of individuals in remission from depression, and the decentering factor evidenced a negative relationship to concurrent levels of depression symptoms. Findings from this series of studies offer initial support for the EQ as a measure of decentering.
Cancer-related fatigue (CRF) is a debilitating, multi-faceted biopsychosocial symptom experienced by the majority of cancer survivors during and after treatment. CRF begins after diagnosis and frequently persists long after treatments end, even when the cancer is in remission. The etiological pathopsychophysiology underlying CRF is multifactorial and not well delineated. Mechanisms may include abnormal accumulation of muscle metabolites, dysregulation of the homeostatic status of cytokines, irregularities in neuromuscular function, abnormal gene expression, inadequate ATP synthesis, serotonin dysregulation, abnormal vagal afferent nerve activation, as well as an array of psychosocial mechanisms, including self-efficacy, causal attributions, expectancy, coping, and social support. An important first step in the management of CRF is the identification and treatment of associated comorbidities, such as anemia, hypothyroidism, pain, emotional distress, insomnia, malnutrition, and other comorbid conditions. However, even effective clinical management of these conditions will not necessarily alleviate CRF for a significant proportion of cancer survivors. For these individuals, intervention with additional therapeutic modalities may be required. The National Comprehensive Cancer Network guidelines recommend that integrative nonpharmacologic behavioral interventions be implemented for the effective management of CRF. These types of interventions may include exercise, psychosocial support, stress management, energy conservation, nutritional therapy, sleep therapy, and restorative therapy. A growing body of scientific evidence supports the use of exercise and psychosocial interventions for the management of CRF. Research on these interventions has yielded positive outcomes in cancer survivors with different diagnoses undergoing a variety of cancer treatments. The data from trials investigating the efficacy of other types of integrative nonpharmacologic behavioral therapies for the management of CRF, though limited, are also encouraging. This article provides an overview of current research on the relative merits of integrative nonpharmacologic behavioral interventions for the effective clinical management of CRF and makes recommendations for future research.
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THEOSOPHY does, in point of fact, preach a new gospel. It has been required to advance a valid reasonwhy the world should discard its accepted rules of living and take up this new one, and the requirement
has been fully met. There is in Theosophy a new gospel, a new rule of conduct, a new hope for humanity.
Objectives: Past research of the Five Facet Mindfulness Questionnaire (FFMQ) lacks clear results regarding its factorial validity, item fitting, mindfulness in the general population, and on the higher order structure of mindfulness. We derived an alternative two-factor higher order structure for the FFMQ, delineating the attentional and experiential aspects of mindfulness. Method: Data of 640 persons from the Austrian community were used for primary analyses, and data of 333 Austrian students were used for cross-validation. Confirmatory analyses and exploratory structural equation modeling (ESEM) were utilized to investigate psychometric and structural properties. Associations with related variables and indicators of mental health were examined. Results: Confirmatory models fitted only poorly on the full 39-item FFMQ. Fit was acceptable in an abridged 20-item version in both samples. The Nonreact scale had only weak psychometric properties. ESEM analyses suggested a good fit of two higher order factors and revealed structural differences between the samples. Beneficial effects of mindfulness appeared to be uniquely associated with the experiential aspects of mindfulness. Strategies of emotion regulation showed differential associations with the two higher order factors in the two samples. Conclusions: Our findings are relevant both with regard to conceptual issues on mindfulness and the assessment of mindfulness with the FFMQ. Replications in meditating samples and in patients are needed.
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This book describes what the Jainas considered to be the way of life proper to a layman. It attempts to examine the contents of the principal Jaina Sravakacaras. As these texts are not well known and often not easily accessible, some information about
<p>The article describes the rites and rituals of the Jirels of eastern Nepal. The Jirels practice Lamaistic Buddhism but also visit Hindu shrines according to Bista (1980:71). The Jirels are distributed among clans and every clan worships their kul devata. The assembly of clansmen to worship their kul devata is an overt expression of their common identity as members of their respective descent groups. The different clans worship different deities. The Devlinga and Meyokpa clans worship Nangy Laha, Garchiga worship Cheramjo, the Serba and Thurbido and Chungpate clans worship Chyomu. (Rajeev Ranjan Singh 2006-10-14)</p>
<p>The article discusses the traditional Jirel political structure. The Jirels are the indigenous population occupying the Jiri valley in the Dolakha district of eastern Nepal. The article attempts to describe the position of the Jirels within the local political structure and to determine some of the factors that continue to keep them at the bottom of the political and economic hierarchy. The article writes about the participation of Jiri in politics in the panchayat period and post multi-party period. (Rajeev Ranjan Singh 2006-10-11)</p>
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Knowledge and Context in Tibetan Medicine is a collection of ten essays in which a team of international scholars describe and interpret Tibetan medical knowledge. With subjects ranging from the relationship between Tibetan and Greco-Arab conceptions of the bodily humors, to the rebranding of Tibetan precious pills for cross-cultural consumption in the People’s Republic of China, each chapter explores representations and transformations of medical concepts across different historical, cultural, and/or intellectual contexts. Taken together this volume offers new perspectives on both well-known Tibetan medical texts and previously unstudied sources, blazing new trails and expanding the scope of the academic study of Tibetan medicine.Contributors include: Henk W.A. Blezer, Yang Ga, Tony Chui, Katharina Sabernig, Tawni Tidwell, Tsering Samdrup, Carmen Simioli, William A. McGrath, Susannah Deane and Barbara Gerke
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