Transformative Learning Theory and pedagogies leverage disruptive experiences as catalysts for learning and teaching. By facilitating processes of critical analysis and reflection that challenge assumptions, transformative learning reframes what counts as knowledge and the sources and processes for gaining and producing it. Students develop a broader range of perspectives on and entry points for learning and behavior change engaging cognition, embodiment, aesthetics, emotions, and ethics (see Mezirow 1991 and Figures 1 and 2). The open-inquiry, multi-modal nature of transformative learning defies most traditional assessment strategies. This article demonstrates that grounded theory offers the rigorous qualitative analysis needed to document and track transformative learning outcomes in practice. By applying a grounded theory approach to data from over eighty student portfolios across several iterations of a Religion and Ecology course at Emory University, this article demonstrates a successful and replicable assessment of transformative learning pedagogies. [ABSTRACT FROM AUTHOR]; Copyright of Teaching Theology & Religion is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)
<p>This text deals with the difficulties of interpreting and translating Tibetan ceremonial wedding poetry (molla). Aziz deals with the tension and complications that develop from translating the written text of an oral presentation. (Mark Premo-Hopkins 2004-03-02)</p>
Gerke, B. 2012 (2013). 'Treating the Aged' and 'Maintaining Health': Locating bcud len practices in the Four Medical Tantras. JIABS Journal of the International Association of Buddhist Studies 35 (1-2):329-362.
Bcud len (pronounced chulen) or 'essence extraction' practices have been described in classical Tibetan medical and religious texts as an element of rejuvenation therapies and preventive anti-ageing methods. These practices include the ingestion of bcud len pills taken as a dietary supplement or as a substitute for food during meditation and fasting retreats. This paper discusses how ideas of bcud len are interpreted by Men-Tsee-Khang-trained Tibetan doctors in India as 'health tonics' and 'dietary supplements.' What underlies contemporary Tibetan medical ideas of an 'essence extraction' in relation to Tibetan rejuvenation therapies and pharmacological manufacturing practices of such 'tonics'? I argue that not all bcud len are 'essence extractions' and that what constitutes an 'essence' receives various interpretations by contemporary Tibetan doctors. Ethnographic examples presented are based on postdoctoral fieldwork in Dharamsala, Himachal Pradesh, India (2009-2010).
Objective—This report presents national estimates of the use of complementary health approaches among children aged 4–17 years in the United States. Selected modalities are compared for 2007 and 2012 to examine changes over time. Methods—Data from the 2007 and 2012 National Health Interview Survey (NHIS) were analyzed for this report. The combined sample included 17,321 interviews with knowledgeable adults about children aged 4–17 years. Point estimates and estimates of their variances were calculated using SUDAAN software to account for the complex sampling design of NHIS. Differences between percentages were evaluated using two-sided significance tests at the 0.05 level. Results—The use of complementary health approaches among children did not change significantly since 2007 (from 12.0% in 2007 to 11.6% in 2012). However, one approach, the use of traditional healers, showed a statistically significant decrease in use, from 1.1% in 2007 to 0.1% in 2012. No other significant decreases were identified. An increase in the use of yoga was observed during this period (from 2.3% in 2007 to 3.1% in 2012). Nonvitamin, nonmineral dietary supplements; chiropractic or osteopathic manipulation; and yoga, tai chi, or qi gong were the most commonly used complementary health approaches in both 2007 and 2012. Also consistent between 2007 and 2012 was that complementary health approaches were most frequently used for back or neck pain, head or chest cold, anxiety or stress, and other musculoskeletal conditions.
Yoga, meditation, and use of chiropractors are types of complementary health approaches developed outside of mainstream Western medicine (1-2). Although complementary health approaches as a whole are not widely used among children, previous work has established a rise in the use of selected approaches over time (3). This report presents the most recent national estimates of use of the three most prevalent approaches during the past 12 months, among children aged 4-17 years in the United States. Comparable estimates from 2012 are also included to examine changes over time.
I first set foot in India in 1985, visiting the city of Calcutta. I can still recall the thick, black smoke that hung over the city, the endless rows of bodies of people sleeping on the streets, dilapidated buildings and vehicles, and hawkers everywhere. I saw so many children, their tiny frames struggling to carry loads far too heavy for those so young. Yet in spite of the poverty all around us, we could see a vibrant, colorful, joyful society – proud of itself, struggling to survive, determined to make a better future.
<p>This article opens by noting that positive emotions do not fit existing models of emotions. Consequently, a new model is advanced to describe the form and function of a subset of positive emotions, including joy, interest, contentment, and love. This new model posits that these positive emotions serve to broaden an individual's momentary thought-action repertoire, which in turn has the effect of building that individual's physical, intellectual, and social resources. Empirical evidence to support this broaden-and-build model of positive emotions is reviewed, and implications for emotion regulation and health promotion are discussed.</p>
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<p>The article looks at the growing trend of re-evaluation in light of work in the discipline of Women's Studies. Interestingly, this re-evaluation process has not really begun to happen in the field of Tibetan Studies or Tibetology. (Mark Premo-Hopkins 2004-04-22)</p>
Aziz explores, mainly through fieldwork, Pha dam pa Sangs rgyas’ lasting effect on the area, including on gcod practice. (BJN)
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<p>The article focuses on the great extent to which Dingri folklore and history is instructive concerning the life and work of Pȧdampa Sangyé. (Mark Premo-Hopkins 2004-04-08)</p>
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