Jiuzhaigou National Park (JNP) is a site of global conservation significance. Conservation policies in JNP include the implementation of two national reforestation programs to increase forest cover and the exclusion of local land-use. We use archaeological excavation, ethnographic interviews, remote sensing and vegetation surveys to examine the implications of these policies for non-forest, montane meadows. We find that Amdo Tibetan people cultivated the valley for >2,000 years, creating and maintaining meadows through land clearing, burning and grazing. Meadows served as sites for gathering plants and mushrooms and over 40 % of contemporary species are ethnobotanically useful. Remote sensing analyses indicate a substantial (69.6 %) decline in meadow area between 1974 and 2004. Respondents report a loss of their “true history” and connections to the past associated with loss of meadows. Conservation policies intended to preserve biodiversity are unintentionally contributing to the loss of these ecologically and culturally significant meadow habitats.
Early theorists (Freud and Darwin) speculated that extremely shy children, or those with anxious temperament, were likely to have anxiety problems as adults. More recent studies demonstrate that these children have heightened responses to potentially threatening situations reacting with intense defensive responses that are characterized by behavioral inhibition (BI) (inhibited motor behavior and decreased vocalizations) and physiological arousal. Confirming the earlier impressions, data now demonstrate that children with this disposition are at increased risk to develop anxiety, depression, and comorbid substance abuse. Additional key features of anxious temperament are that it appears at a young age, it is a stable characteristic of individuals, and even in non-threatening environments it is associated with increased psychic anxiety and somatic tension. To understand the neural underpinnings of anxious temperament, we performed imaging studies with 18-fluoro-deoxyglucose (FDG) high-resolution Positron Emission Tomography (PET) in young rhesus monkeys. Rhesus monkeys were used because they provide a well validated model of anxious temperament for studies that cannot be performed in human children. Imaging the same animal in stressful and secure contexts, we examined the relation between regional metabolic brain activity and a trait-like measure of anxious temperament that encompasses measures of BI and pituitary-adrenal reactivity. Regardless of context, results demonstrated a trait-like pattern of brain activity (amygdala, bed nucleus of stria terminalis, hippocampus, and periaqueductal gray) that is predictive of individual phenotypic differences. Importantly, individuals with extreme anxious temperament also displayed increased activity of this circuit when assessed in the security of their home environment. These findings suggest that increased activity of this circuit early in life mediates the childhood temperamental risk to develop anxiety and depression. In addition, the findings provide an explanation for why individuals with anxious temperament have difficulty relaxing in environments that others perceive as non-stressful.
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BackgroundComorbid anxiety in bipolar disorder (BD) is associated with greater illness severity, reduced treatment response, and greater impairment. Treating anxiety in the context of BD is crucial for improving illness course and outcomes. The current study examined the feasibility, acceptability and preliminary efficacy of the Unified Protocol (UP), a transdiagnostic cognitive behavioral therapy, as an adjunctive treatment to pharmacotherapy for BD and comorbid anxiety disorders.
Methods
Twenty-nine patients with BD and at least one comorbid anxiety disorder were randomized to pharmacotherapy treatment-as-usual (TAU) or TAU with 18 sessions of the UP (UP+TAU). All patients completed assessments every four weeks to track symptoms, functioning, emotion regulation and temperament. Linear mixed-model regressions were conducted to track symptom changes over time and to examine the relationship between emotion-related variables and treatment response.
Results
Satisfaction ratings were equivalent for both treatment groups. Patients in the UP+TAU group evidenced significantly greater reductions over time in anxiety and depression symptoms (Cohen's d's>0.80). Baseline levels of neuroticism, perceived affective control, and emotion regulation ability predicted magnitude of symptom change for the UP+TAU group only. Greater change in perceived control of emotions and emotion regulation skills predicted greater change in anxiety related symptoms.
Limitations
This was a pilot feasibility and acceptability trial; results should be interpreted with caution.
Conclusions
Treatment with the UP+TAU was rated high in patient satisfaction, and resulted in significantly greater improvement on indices of anxiety and depression relative to TAU. This suggests that the UP may be a feasible treatment approach for BD with comorbid anxiety.
BackgroundComorbid anxiety in bipolar disorder (BD) is associated with greater illness severity, reduced treatment response, and greater impairment. Treating anxiety in the context of BD is crucial for improving illness course and outcomes. The current study examined the feasibility, acceptability and preliminary efficacy of the Unified Protocol (UP), a transdiagnostic cognitive behavioral therapy, as an adjunctive treatment to pharmacotherapy for BD and comorbid anxiety disorders.
Methods
Twenty-nine patients with BD and at least one comorbid anxiety disorder were randomized to pharmacotherapy treatment-as-usual (TAU) or TAU with 18 sessions of the UP (UP+TAU). All patients completed assessments every four weeks to track symptoms, functioning, emotion regulation and temperament. Linear mixed-model regressions were conducted to track symptom changes over time and to examine the relationship between emotion-related variables and treatment response.
Results
Satisfaction ratings were equivalent for both treatment groups. Patients in the UP+TAU group evidenced significantly greater reductions over time in anxiety and depression symptoms (Cohen's d's>0.80). Baseline levels of neuroticism, perceived affective control, and emotion regulation ability predicted magnitude of symptom change for the UP+TAU group only. Greater change in perceived control of emotions and emotion regulation skills predicted greater change in anxiety related symptoms.
Limitations
This was a pilot feasibility and acceptability trial; results should be interpreted with caution.
Conclusions
Treatment with the UP+TAU was rated high in patient satisfaction, and resulted in significantly greater improvement on indices of anxiety and depression relative to TAU. This suggests that the UP may be a feasible treatment approach for BD with comorbid anxiety.
Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as belonging to a single system of belief and practice. Instead of seeing such groups as separate and contradictory, they re-envisioned them as separate rivers leading to the ocean of Brahman, the ultimate reality.Drawing on the writings of philosophers from late medieval and early modern traditions, including Vijnanabhiksu, Madhava, and Madhusudana Sarasvati, Nicholson shows how influential thinkers portrayed Vedanta philosophy as the ultimate unifier of diverse belief systems. This project paved the way for the work of later Hindu reformers, such as Vivekananda, Radhakrishnan, and Gandhi, whose teachings promoted the notion that all world religions belong to a single spiritual unity. In his study, Nicholson also critiques the way in which Eurocentric conceptslike monism and dualism, idealism and realism, theism and atheism, and orthodoxy and heterodoxyhave come to dominate modern discourses on Indian philosophy.
<p>This paper argues that contemporary experiences of social exclusion and interethnic conflict in the Tibetan areas of Western China are interrelated and revolve around three processes – population, growth and employment – all of which centre on the urban areas. In this setting, the critical factors generating exclusion and fuelling conflict are the differentials between groups, such as urbanisation rates and education levels, rather than base line characteristics, such as population shares or poverty levels. The paper starts with a brief overview of ethnic conflict in the Tibetan areas, followed by an analysis of population issues and the economic fundamentals of exclusionary growth. It closes with some reflections on the role that ethnic conflict plays within these processes. (from the paper's abstract)</p>
The authors of a landmark study argue that social media use has only minor effects on wellbeing. But an entire industry says otherwise
These essays are reports from an increasingly important crossroads where art and ecology meet. Andrew Schelling belongs, in the words of Patrick Pritchett, "to a small group of poets who are actively engaged with the rhythms and pulses of the natural world." He is also the preeminent translator into English of the poetries of ancient India. Wild Form, Savage Grammar collects ten years of essays, many of which investigate the "nature literacy" of American and Asian poetry traditions. Other topics include recollections of Allen Ginsberg and Joanne Kyger, wolf reintroduction in the Rocky Mountains, pilgrimage to Buddhist India, and the possible use of hallucinogens among Paleolithic artists. An underlying commitment to ecology studies, Buddhist teachings, and contemporary poetry weaves the collection together.
<p><strong>Creator’s Description</strong>: This is a social anthropological study of a Tibeto-Burman ethnic group, the Yakha, based in East Nepal. The field research involved was carried out from January 1989 until October 1990. To the best of my knowledge, the Yakha have never before been the subject of anthropological study, and hence this work aims at filling a void in the ethnographic and linguistic record of Nepal. A central question addressed in this regard is the extent to which the Yakha can be treated as a cultural whole. The twin problems of over-generality and over-specificity in anthropological accounts, highlighted respectively by the diversity encompassed by the term "Yakha" and the many similarities between Yakha and neighbouring ethnic groups, are addressed.<br />
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At the same time this study is a contribution to ecological anthropology. Much anthropological work in this genre takes a materialistic, ethnocentric and overly empiricist approach to "environment," regarding it as something with which people interact at a purely subsistence level. While not ignoring the importance of the "natural" environment, this study argues that a wider definition should be used which allows for other analytic perspectives, and people's own perceptions, to be taken into account. Expanding our conception of "environment" thus allows the inclusion of elements such as the household environment, spirit pantheon and the outside world.<br />
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The fieldwork conducted took place during a tumultuous period in Nepal's political history, and the ethnography records the outcome of the changes in a village community in the East. The effects of migration, education and development projects in the community observed are also discussed with a view to understanding both how the Yakha are influenced by and involved in the changing world around them.</p>
<b>Creator's Description</b>: This is a social anthropological study of a Tibeto-Burman ethnic group, the Yakha, based in East Nepal. The field research involved was carried out from January 1989 until October 1990. To the best of my knowledge, the Yakha have never before been the subject of anthropological study, and hence this work aims at filling a void in the ethnographic and linguistic record of Nepal. A central question addressed in this regard is the extent to which the Yakha can be treated as a cultural whole. The twin problems of over-generality and over-specificity in anthropological accounts, highlighted respectively by the diversity encompassed by the term "Yakha" and the many similarities between Yakha and neighbouring ethnic groups, are addressed.At the same time this study is a contribution to ecological anthropology. Much anthropological work in this genre takes a materialistic, ethnocentric and overly empiricist approach to "environment," regarding it as something with which people interact at a purely subsistence level. While not ignoring the importance of the "natural" environment, this study argues that a wider definition should be used which allows for other analytic perspectives, and people's own perceptions, to be taken into account. Expanding our conception of "environment" thus allows the inclusion of elements such as the household environment, spirit pantheon and the outside world.
The fieldwork conducted took place during a tumultuous period in Nepal's political history, and the ethnography records the outcome of the changes in a village community in the East. The effects of migration, education and development projects in the community observed are also discussed with a view to understanding both how the Yakha are influenced by and involved in the changing world around them.
<p>Yantra Yoga, the Buddhist parallel to the Hathayoga of the Hindu tradition, is a system of practice entailing bodily movements, breathing exercises and visualizations. Originally transmitted by the mahasiddhas of India and Oddiyana, its practice is nowadays found in all schools of Tibetan Buddhism in relation to the Anuttaratantras, more generally known under the Tibentan term 'trulkhor', whose Sanskrit equivalent is 'yantra'. The Union of the Sun and Moon Yantra ('Phrul 'khor nyi zla kha sbyor), orally transmitted in Tibet in the eighth century by the great master Padmasambhava to the Tibetan translator and Dzogchen master Vairochana, can be considered the most ancient of all the systems of Yantra and its peculiarity is that it contains also numerous positions which are also found in the classic Yoga tradition. Chögyal Namkhai Norbu, one of the great living masters of Dzogchen and Tantra, started transmitting this profound Yoga in the seventies, and at that time wrote this commentary which is based on the oral explanations of some Tibetan yogins and siddhas of the twentieth century. All Western practitioners will benefits from the extraordinary instructions contained in this volume.</p>
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AIMS AND OBJECTIVES: To describe the experiences of women taking part in a yoga intervention trial for breast cancer-related lymphoedema.BACKGROUND: Around 20% of women will experience lymphoedema as a consequence of treatment for breast cancer. Specialist lymphoedema clearing, along with self-management, remains the mainstay of therapy. Yoga, an increasingly popular complementary therapeutic practice, may provide another tool to augment self-management.
DESIGN: A qualitative, descriptive design.
METHODS: Interviews were conducted with 15 women with stage one breast cancer-related lymphoedema who had completed an 8-week yoga intervention trial. The intervention consisted of a weekly teacher-led 1.5-hr yoga class and a daily home practice using a 45-min DVD. Interviews were audio-taped and transcribed. These data were then analysed using an iterative-thematic approach.
RESULTS: Participants reported improved well-being, increased awareness of their physical body as well as improved physical, mental and social functioning. They gained from being part of the yoga group that also provided a forum for them to share their experiences. Nine women felt empowered to describe their yoga participation as a transformative journey through illness.
CONCLUSION: When safe to do so, the holistic practice of yoga may augment and provide additional benefit to current self-management and treatment practices for women with breast cancer-related lymphoedema.
RELEVANCE TO CLINICAL PRACTICE: Patients with breast cancer-related lymphoedema may seek advice and guidance from nurses and other healthcare professionals on a range of complementary therapies to help relieve symptoms and promote recovery. Patients who choose to augment their treatment of breast cancer-related lymphoedema by practicing yoga should be carefully assessed, be taught an appropriate technique by a qualified yoga teacher/therapist and its impact monitored by their yoga teacher/therapist, breast care nurse, lymphoedema therapist or treating clinician.
This contribution to the Common Knowledge symposium “Fuzzy Studies” explores the boundaries between religions by exploring the ambiguous place of yoga in various religious traditions, both modern and premodern. Recently, certain Hindus and Christians have tried to argue that yoga is an essentially Hindu practice, making their case by appealing to the Yoga Sutras, a text by the Sanskrit author Patanjali. However, on closer examination, the Yoga Sutras seem to exist in a fuzzy, indeterminate space that is not quite “Hindu” in the way the word is understood today. For instance, other Sanskrit authors of the first millennium CE criticized Patanjali’s yoga teachings for not being properly theistic and for having strong affinities to Buddhism and Jainism. Yoga was also integrated into at least one of the “religions of the book” in the medieval period: in India in the second millennium, yoga was practiced widely among Sufis, who adapted it in surprising and idiosyncratic ways to make it compatible with their own Islamic philosophies. Nicholson concludes with an appeal for a more nuanced understanding of religious contact that goes beyond the pejorative term syncretism to acknowledge that religious mixing has been a central force in the development not only of Hinduism and Islam, but also of Christianity.
Yoga programs within schools have become more widespread but research regarding the potential effect on academic achievement remains limited. This study cluster-randomized 112 students within a single New York City public high school to participate in either school-based yoga or physical education (PE) for an entire academic year. The primary outcome was mean annual grade point average (GPA). Psychosocial variables (self-regulation, executive function, well-being, and mindfulness) were examined as mediators. The study's primary hypothesis that yoga would improve academic performance was not supported by intent to treat analysis; however, a significant interaction was observed between class assignment and class participation. Among students with higher participation, those assigned to yoga classes had a significantly higher GPA. For example, at 49 classes of participation for both groups, students assigned to yoga classes had an estimated 2.70 higher mean GPA (effect size = 0.31) than students assigned to PE.
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