Psychological Anthropology

In this article, I examine the phenomenological and anthropological dimensions of rare disease experiences. Drawing on medical anthropology frameworks and O'Rourke's illness narrative, I analyze how rare diseases transform the body from a transparent medium into an opaque object that disrupts identity and worldly relations. I focus on three key themes: (1) the phenomenological rupture in undiagnosed illness, where subjective suffering meets social invisibility; (2) the essential dialogue between biomedical knowledge and anthropological understanding in contexts where traditional categories fail; and (3) the enduring healing vocation that persists despite systemic healthcare pressures. Integrating frameworks from Csordas, Kleinman, Good, and Frank, I demonstrate how rare diseases reveal broader truths about illness experience. Effective care requires recognizing patients as persons whose experiences demand legitimation, addressing both biological and existential dimensions of suffering.

Damara pastoralists experience January as !Ūke-ai (collective loneliness). This is also how they experience the time after a drought. To explore this feeling, I draw on the phenomenology of Hermann Schmitz, who suggests that we take emotions out of the "box" of the psyche and theorize them as atmospheres. In this view, every situation is a constellation of human and nonhuman bodies, and atmospheres are the felt space in between that connects and transcends these entities. To feel is to resonate with atmospheres. My theoretical intervention is to develop how the absence of entities that are still present in narratives and memories changes the atmosphere. In both situations-January and after a drought-the temporal absence of things (such as people, animals, and practices) leaves a "hole" that touches people affectively, haunts them, and leads to !Ūke-ai. But what causes these absences? In Namibia, colonial and postcolonial processes have created an economy characterized by land scarcity and circular migration patterns. Recognizing how events of the past create rhythmic absences in the present allows for the intertwining of feelings with historical processes, including marginalization and coloniality. Ultimately, it also allows for the politicization of feelings while acknowledging that people sometimes strive to not be touched and sometimes succeed.

This study proposes that the erection of standing stones by prehistoric societies was not merely a ritualistic or architectural endeavor, but rather an intentional act rooted in survival psychology and power dynamics. Initially serving as practical defensive structures, these stones evolved into psychological deterrents against rival tribes. Over time, this behavior triggered a symbolic arms race, where competing groups erected increasingly larger and more elaborate megalithic structures to assert dominance. As these structures grew in size and grandeur, they transcended their utilitarian origins, acquiring mythological and spiritual significance through the intervention of shamans and early religious practices. This paper argues that the cycle of "stone erection" represents a universal human instinct to display power, mark territory, and instill fear, which has endured for over 12,000 years. From prehistoric stone circles to modern skyscrapers and military installations, this primal pattern persists, albeit through evolving forms. Ultimately, this analysis suggests that humanity’s technological advancement has outpaced its psychological development, as evidenced by the recurring pattern of symbolic deterrence in both ancient and contemporary societies.

Đặt vấn đề: Vaccine là giải pháp duy nhất để chống lại virus SARS-CoV-2 trước tình hình dịch bệnh đang diễn biến phức tạp. Sự hiểu biết sai về vaccine có thể dẫn đến tâm lý chủ quan. Mục tiêu: Khảo sát kiến thức tiêm chủng COVID-19 của sinh viên Trường Đại học Y Dược Cần Thơ (ĐHYDCT). Đối tượng và phương pháp: Nghiên cứu mô tả cắt ngang ở 847 sinh viên hệ chính quy thuộc tất cả các ngành học tại ĐHYDCT trong thời gian từ tháng 6/2021 đến 9/2021. Kết quả: Có 220/892 (24,6%) đối tượng ở tổng 5 khóa từ 42 đến 46 tham gia khảo sát có kiến thức đúng về tiêm chủng vaccine COVID-19. Thông tin về vaccine COVID-19 chủ yếu có nguồn gốc từ các kênh truyền thông như ti vi, báo, đài (92,9%). Ba nội dung kiến thức đạt tỷ lệ đúng cao là “Biết thông tin vaccine COVID-19” đạt 99,1%; “Có thể mắc bệnh COVID-19 ngay cả khi đã tiêm ngừa COVID-19” đạt 98,1%; “Có thể tiêm chủng COVID-19 cả khi có tiền sử nhiễm” đạt 90,6%. Đa số các đặc điểm của đối tượng nghiên cứu không liên quan mang ý nghĩa thống kê vớ...

Stroke is a major cause of sequelae and mortality worldwide. The aim of the study was to investigate the perception of the influence of the COVID-19 pandemic on stroke. The methodology used was observational, longitudinal and of a mixed approach, within the line of research within the Social Sciences and Epistemology in Health. Data was collected in two private hospitals in 2022. Patients diagnosed with acute ischemic stroke, their families, doctors and nurses took part in the study. A data collection form and interviews were used for each participant semi-structured. Quantitative data was analyzed using SPSS software, and qualitative data using IRAMUTEQ. Data was collected from a total of 19 patients, 19 family members, 19 doctors and 19 nurses. Among the results found, the average age of the patients was 72± 13 years and 52.6% were male, 57.9% were married and 68.5% had at least a high school education. As for the qualitative data, stress was considerably prevalent in interviewees' perceptions (patients, family members and doctors and nurses), contributing to the study patients' strokes, rather than the "COVID disease" itself.

Şengül Yaşar Erverdi Oedipus miti psikanalizin tam orta yerine oturmuş, Freud tüm insanlığın bu gelişim dönemine dahil olduğunu iddia etmiştir. Bundan yaklaşık yüz yıl önce farkındalığının yüksekliğiyle gözlemlerini açıklamış, ancak istatistik biliminin yetersizliği, insanların bilim denildiğinde gözlemlenebilir somut verilere olan inancı nedeniyle büyük bir çoğunluk tarafından reddedilmiştir. Ancak yüz yıl sonra psikolojik olarak yapılan ölçümler ve gözlemlediğimiz tüm sonuçlar Oedipus mitinin, insanın medeniyet yolunda karşılaştığı bir gelişim dönemi olduğunu kabul etmemize neden olmaktadır. Hatta çocukluk döneminde yaşadığımız bu gelişim dönemlerinin, yetişkinlikte ürettiği semptomlarla yolumuza devam ederiz. Bu mitin üzerine düşünüp okurken, sepete koyulup nehre bırakılan çocuklar hikayesinin tarihte çokça karşımıza çıkmış olduğu sonucuyla karşılaşırız. Bu benzerliklerin acaba bir anlamı var mı? Bu benzerlikler, zihnimizin derinliklerinden gelen bir öngörünün ya da geleceğe dair bir fikrin izlerini taşıyor olabilir mi? Acaba aynı biçimlerde yaşanan ilişkiler, zaman içerisinde aynı sonuçları mı doğurmaktadır? Ya da dünyanın farklı kültürlerinde neden aynı türde kahramanlık öyküleri vardır? Birbirinden bu kadar uzaklarda yaşamış toplumların ortak bir sonuca ulaşması için, insanların yan yana zaman geçirmesi, ya da göçler yoluyla efsanenin bir yerden başka bir yere taşınması, duyulabilir olması gerekmez miydi? Bu sorularla dolu düşünceler, Freud'un Musa ve Tek Tanrıcılık kitabında aktardığı, Otto Rank'in yazdığı "Kahramanın Doğuşu Miti" adlı kitabıyla karşılaşmamı sağladı. Otto Rank bu çalışmasında, önde gelen uygar ulusların neredeyse tümünün erken bir çağda kahramanlarını, söylencesel krallarını ve prenseslerini, dinlerin kurucularını, hanedanlarını, imparatorluk ya da kentlerini, kısacası ulusal kahramanlarını bir dizi şiirsel anlatım ya da masal biçiminde yüceltmeye başladıklarını dile getirmektedir. "Bu kişilerin doğum ve ilk yaşamlarının öyküsü, yer olarak birbirinden fazlasıyla uzak ve birbirlerinden tamamen bağımsız olmalarına rağmen, şaşırtıcı bir benzerlik ve kısmen uygunluk sergileyen fantastik özelliklerle doludur." (Rank, 2022:7). Freud, mitin kaynağını ve amacının ne olduğuna dair fikirlerini de kitabında açıklamaya çalışmıştır. "Bir kahraman, babasına isyan etme cesaretini göstermiş ve sonunda onu yenmiş olan biridir. Bu mit, babasının kötü niyetine karşın, alçak gönüllü insanlar tarafından kurtarılmış bir çocuktur. Kral ve kraliçe, değişmez biçimde ana babayı temsil eder. Daha sonra çocuk, gerçek yaşamdaki rekabet ve düş kırıklığının etkisiyle anne babasından uzaklaşacak, özellikle babasına karşı eleştirel bir tutum sergileyecektir" (Freud, 2012:236). Bu efsanelerden sadece Oedipus miti farklıdır, çünkü bir kraliyet ailesi tarafından terkedilen Oedipus, başka bir kraliyet ailesi tarafından büyütülür. Oedipus mitinin farklı olması Freud'un gözünden kaçmamıştır. Bu mitin diğer destanlardan farklı olması, yine yaşananların başka bir sonuç ortaya çıkarmasına neden olmuştur. Bir kere kahramanımız, babasına isyan etmek yerine, ruhsal isyanını eyleme dönüştürmüş "bilmeden" onu öldürmüştür. Oedipus, babası Kral Laios'u öldürdükten sonra sadece tahtın varisi ve sahibi olmamıştır, annesiyle evlenmiş, kardeşlerine babalık etmiştir. Binlerce yıldır devam eden kahramanlık öyküleri, acaba neden günümüze bu kadar yakın bir zaman diliminde, M.Ö. 429'da Sophokles tarafından Oedipus mitiyle farklı bir biçimde ortaya çıkarmıştır? İlkel topluluklarda birlikte yaşamak için koyduğumuz ilk yasak, toplumsal bilinçdışında hala taşımakta olduğumuz ensest arzusu, Sophokles'le birlikte artık ete kemiğe mi bürünmüştür? Bu soruların yol açtığı sorgulamalardan önce, tarihte yaşamış kahramanlardan bazılarının kısa öykülerini gözden geçirmemiz gerekir. ROMULUS VE REMUS Romulus ve Remus, Rhea Silvia adlı bir kadının ikiz oğullarıdır. Rhea Silvia, Alba Longa'nın kralı Numitor'un kızıdır. Ancak, Numitor'un kardeşi Amulius, Numitor'u tahttan indirir ve tahtı ele geçirir. Amulius, Rhea Silvia'nın çocuk sahibi olmasını engellemek için onu Vesta Bakireleri arasında bir rahibe yapar, çünkü Vesta rahibeleri bekaret yemini ederler ve çocuk sahibi

The 19th century was a defining era for psychology, rich with an intellectual diversity that shaped modern thought but which remains largely overlooked. The roots of 20th century thought can be traced to the 19th century, when a mechanical worldview took hold, society grew increasingly secular, modern urban metropolises emerged, and evolutionist ideas reshaped the understanding of nature’s developmental principles. Throughout this century, the natural sciences extended beyond their traditional limits, influencing and reshaping the human, moral, and social sciences, among which psychology was especially impacted, as this transformation sparked profound debates on the very possibility of a science of the soul.

Forgotten Streams in the History of 19th-Century German Psychology recovers the vibrant roots of psychology in empiricism, romanticism, idealism, phenomenology, among other streams of thought that explored consciousness, the soul, and the self before experimental psychology took center stage. Unlike the standard view, this book invites readers to reconsider psychology’s history, revealing a complex landscape that questions the simplistic story of a linear path toward empiricism. Through profiles of significant yet forgotten thinkers, this work uncovers how their ideas contributed to discussions of the unconscious, mind-body duality, and inner experience.

Written by leading scholars, each chapter offers a unique window into an intellectual movement that continues to influence debates in psychology, philosophy, and beyond. Essential for historians, psychologists, and anyone curious about psychology’s deeper origins, Forgotten Streams is an indispensable reference that fills an important gap, enriching our understanding of psychology’s complex and multifaceted development.

In this essay, we advance a conversation initiated on these pages by the recent special issue on "Flourishing and Health in Critical Perspective: An Invitation to Interdisciplinary Dialogue" (Willen, 2022; Willen, Williamson, and Walsh 2022), followed by a response from VanderWeele and the Human Flourishing Program team (VanderWeele et al., 2023). We were pleased to learn of their agreement with several of the concerns we raisedamong them the need for more qualitative inquiry into flourishing; greater attention to sociocultural differences; and additional consideration of the impact of structural conditions, power dynamics, and legacies of injustice on opportunities to flourish. Yet significant disagreements persist. In this rejoinder, we clarify a foundational concern that precipitated our initial call for critical dialogue: the entanglement of normative religious values and empirical methods in HFP's work. This concern becomes even more evident in VanderWeele and colleagues' published response and more recent work. This essay highlights the normative theological commitments that inform HFP's measures and findings, and it foregrounds the risks of introducing theological views into the design and conduct of social scientific research. If religious commitments shape concept formulation and measurement, then those commitments will inevitably influence the findings and policy recommendations that result. Researchers, policymakers, public health professionals, and others interested in engaging with HFP's instruments, findings, and recommendations need to be aware of the context of their emergence as well as the normative assumptions upon which they rest.

What follows is an exploration of an experience of seeing. The experience of interest here is the seeing of Our Lady of the Underpass, a Marian apparition that was seen in an underpass in Chicago in early 2005. Taking the images and objects brought to the makeshift shrine as clues, we explore the constitutive poetic resonances ingredient to this seeing. We point to how these constitutive poetic resonances function both as an explanation of and as instructions for the seeing of the Virgin Mary in the underpass. We then consider how the semiotic multimodality of these poetic resonances made this seeing so robust, paying particular attention to the historical dimension of seeing. The resulting analysis offers the outlines of a cultural historical onto-poetic approach that builds and expands upon existing physiological approaches to seeing by highlighting the essential role of social, cultural, and historical contexts for seeing.

Within recent years, there has been an increasing call for qualitative research in cross-cultural psychology. Despite this general openness, there seems to be some confusion about how to evaluate the quality of such research. This has been partly due to the heterogeneity of the field and the epistemological underpinnings of qualitative research that do not allow for standard criteria of rigor as in the traditional psychological research. Nevertheless, there is an emerging canon of recognized standards of good practice in qualitative research which the present paper will briefly discuss. The paper aims at motivating cross-cultural psychologists to produce high quality qualitative research that will contribute to the further advancement of the field.

The contemporary psychiatric landscape's overreliance on diagnostic classifications and the reliance of psychodynamic approaches on kinship caricatures to treat mental illnesses neglect lived realities and relational experiences of trauma. This makes it necessary to return to the anthropological critique of 20 th century psychoanalysis as anthropologists pushed to consider the plurality of ways in which people experience the reverberations of traumas in wider kinship networks. These engagements played a central role in making the case for the "defamiliarization" of the family by throwing light on lateral kinship formations and fragmentation beyond the nuclear family. Given the rise in biological theories and psychoanalytic explanations for transgenerational trauma, returning to anthropological engagement with early 20 th century psychoanalytic theory can enable psychiatrists and mental health professionals to become more aware of the relational experiences of kinship structures and the psychological impacts of their assimilation or fragmentation, without entirely biologizing trauma, nor relying on caricatures of what interpersonal relations ought to be like for psychological wellbeing.

This article explores the death rituals and ancestor veneration practices of the Turkana people, examining how these traditions reflect and reinforce Turkana cosmology, social cohesion, and communal identity. Using an ethnographic approach, the study provides a detailed account of the stages of death ritualsfrom initial preparations to burial rites and post-burial ceremoniesemphasizing their profound symbolic and spiritual meanings. Integral to the Turkana religious worldview is Akuj Apa, the Supreme Being whose overarching presence imbues funerary observances with a sense of cosmic order and sanctity. Closely connected to this belief in Akuj Apa is the Turkana conception of life after death, wherein the departed are understood to remain in proximity to the living, mediating between the earthly and spiritual realms. Through various acts of veneration, including animal sacrifices, libations and invocations, the Turkana maintain ongoing relationships with their ancestors, thereby ensuring communal well-being and the continuity of the lineage. In the face of modern influences, such as globalization and religious conversion, some individuals adapt or synthesize burial and veneration practices to uphold cultural integrity. Framed within broader anthropological theories on rites of passage and ancestor reverence, this research offers comparative insights with other African cultures. By documenting and analyzing these death rituals, the article underscores their critical role in preserving Turkana heritage and invites further scholarly investigation into the intersection of tradition, identity, and modernity within indigenous African societies.

Hoàn thành nghiên cứu Tiến sĩ ở Bỉ, Vương Quân Hoàng tập trung vào công việc tìm hiểu đặc tính nền kinh tế Việt Nam. Qua công việc, anh có dịp gặp gỡ nhiều bạn trẻ khởi nghiệp, với tư cách là giám khảo cuộc thi Sáng tạo tương lai trong khuôn khổ hành trình Khát vọng Việt do Hội Liên hiệp Thanh niên Việt Nam phối hợp cùng Tập đoàn Trung Nguyên tổ chức

Algerian dīwān (lit. 'assembly') is a healing, musico-ritual tradition that originated out of the trans-Saharan slave trade and coalesced through the segregation of these displaced sub-Saharan populations in present day Algeria who, under three centuries of Ottoman rule, were heavily influenced by the local, popular religious practices and socio-political organisation of Sufi lineages. Subsequently, dīwān gradually developed into a syncretic Afro-Maghrebi ritual practice predicated on many of the same structures of other musical traditions within popular Islam: saint veneration, trance, and musically generated ritual healing. Dīwān ritual today is considered by its practicants to belong to the family of Sufi ṭuruq, providing divine transcendence of human suffering and functioning, quite practically, as mental-emotional healthcare. What makes both of these processes possible is the ritual labouring of music. The most broadly applicable utility of music in dīwān is its ability to create community feeling or 'social warmth'-ḥāl. With dīwān music creating the critical ambience of ideal ḥāl, adepts suffering from psychological distress and/or physical pain are then triggered into varying states of trance by personal associations with musical mottoes that intensify their bodily sensoria, thus igniting a process that obliges these adepts to physically move these sensoria. By rendering private suffering public, this ability of dīwān to musically trigger and release pain means that it establishes the sufferer's place in a wider network of relations including the religious community and the supernatural world of Islam. Subsequently, social relationships are reconfigured as the community cares for the suffering of others. Being the first ethnomusicological study of dīwān, this thesis both documents and analyses musical and ritual practice while examining in detail the sensory and affective worlds of trance in dīwān to ultimately posit dīwān ritual worlds as emerging out of an affective epistemology. TABLE OF CONTENTS Acknowledgements 5 Notes on Language 8 INTRODUCTION 9

Two central questions addressed in this volume are why women in many cultural settings often seem to accept or accommodate patriarchal beliefs and practices that are harmful to them and why women often seem to be complicit in their own exploitation. The chapters by Manago and Khurshid link the values children acquire in extended patrilocal households to broader concepts of family honor. Daughters are expected to maintain that honor by behaving modestly and obediently, being sexually circumspect, and accepting the choices made by parents for their marriages. Daughters who fail to do these things bring shame to the family, and therefore young women's behaviors are monitored by family members, who may chastise and punish them for infractions or reward compliance with more behavioral latitude. In rural agrarian settings, the community also plays a role in reinforcing compliance with values of honor and shame by using gossip about women's bad behaviors to cast aspersions on the families that should be controlling them and on the women themselves. In this chapter, I bring into the discussion another important factor influencing women's accommodations to patriarchy. In some contexts, women's choices and behaviors are also regulated by specific patriarchal value systems that transcend individual families and cut across ethnic, religious, and national beliefs. Specifically, I draw parallels between two seemingly unrelated corners of the world and compare rape culture, particularly as found on US college campuses, with kidnap culture, as practiced in parts of Central Asia. Although the cultural settings might be quite different, the comparison between these two cases provides a useful exercise for understanding the dynamics of patriarchy as a system that constrains women's choices, erases their sense of active agency, and harms them psychologically and physically. In order to understand the choices that women make and the psychological impacts of these practices, 211

Two central questions addressed in this volume are why women in many cultural settings often seem to accept or accommodate patriarchal beliefs and practices that are harmful to them and why women often seem to be complicit in their own exploitation. The chapters by Manago and Khurshid link the values children acquire in extended patrilocal households to broader concepts of family honor. Daughters are expected to maintain that honor by behaving modestly and obediently, being sexually circumspect, and accepting the choices made by parents for their marriages. Daughters who fail to do these things bring shame to the family, and therefore young women's behaviors are monitored by family members, who may chastise and punish them for infractions or reward compliance with more behavioral latitude. In rural agrarian settings, the community also plays a role in reinforcing compliance with values of honor and shame by using gossip about women's bad behaviors to cast aspersions on the families that should be controlling them and on the women themselves. In this chapter, I bring into the discussion another important factor influencing women's accommodations to patriarchy. In some contexts, women's choices and behaviors are also regulated by specific patriarchal value systems that transcend individual families and cut across ethnic, religious, and national beliefs. Specifically, I draw parallels between two seemingly unrelated corners of the world and compare rape culture, particularly as found on US college campuses, with kidnap culture, as practiced in parts of Central Asia. Although the cultural settings might be quite different, the comparison between these two cases provides a useful exercise for understanding the dynamics of patriarchy as a system that constrains women's choices, erases their sense of active agency, and harms them psychologically and physically. In order to understand the choices that women make and the psychological impacts of these practices, 211

Due to the wars in Iraq and Afghanistan, the unmet medical and psychological needs of military personnel are creating major challenges. Increasingly, active duty military personnel are seeking physical and mental health services from civilian professionals. The Civilian Medical Resources Network attempts to address these unmet needs. Participants in the Network include primary care and mental health practitioners in all regions of the country. Network professionals provide independent assessments, clinical interventions in acute situations, and documentation that assists GIs in obtaining reassignment or discharge. Most clients who use Network services come from low-income backgrounds and manifest psychological rather than physical disorders. Qualitative themes in professional-client encounters have focused on ethical conflicts, the impact of violence without meaning (especially violence against civilians), and perceived problems in military health and mental health policies. Unmet n...

Interview with Dr. Alisha R. Winn, an applied anthropologist, to learn more about applied (practicing) anthropology and to gain firsthand advice from someone who left academia to embark on a journey toward an alternative academic ca­reer. Dr. Winn founded Consider the Culture, a consulting busi­ness that provides educational community engagement and specializes in community outreach.

Numerous programs have been set up to support women entrepreneurs on the basis that inequality results from incompatibilities between gendered emotional culture and the affective governmentality of the entrepreneurial paradigm. In the context of Spanish entrepreneurial training programs, this article identifies technologies of the self in young women's narratives of successful entrepreneurship. Using a crossed-narrative approach, as part of three case studies, we conducted 14 interviews with program participants and 6 with program trainers. The analysis shows that, to overcome their supposed deficiencies, the participants understood that female entrepreneurialism required unlimited efforts to selfmodulate their emotional dispositions. The analysis identified three broad cultural narratives that frame entrepreneurialism as an epic quest, a vocation or calling, and a ludic pursuit of pleasure. Each of these provides an interpretative frame within which the limitless efforts demanded of feminized entrepreneurialism were resemanticized into three moral values that characterized the story protagonists (heroism, sacrifice, passion). The article further explores the vulnerability of young women to the depoliticization of entrepreneurialism by analyzing emotional suffering and lack of well-being, distancing, ambivalences, and microresistances to the hegemonic paradigm. This is an open access article under the terms of the Creative Commons Attribution-NonCommercial-NoDerivs License, which permits use and distribution in any medium, provided the original work is properly cited, the use is non-commercial and no modifications or adaptations are made.

We introduce a special issue of Ethos devoted to the work of Jerome Bruner and his careerlong attempts to seek innovative ways to foster a dialogue between psychology and anthropology. The articles in this special issue situate Bruner's meaning‐centered approach to psychology and his groundbreaking work on narrative in the broader context of the developmental trajectory of both of fields of inquiry. Bruner's work has been enormously influential in the subfields of cultural psychology and psychological anthropology, especially because of his important contributions to our understanding of the intimate relationship between culture and mind. We examine Bruner's past and ongoing engagement with such luminary figures as Lev Vygotsky, Jean Piaget, Alfred Kroeber, Claude Lévi‐Strauss, and Clifford Geertz to highlight points of convergence and tension between his version of cultural psychology and contemporary theorizing and practice in psychological anthropology. We also review...

In facing up to the problem of structure and agency social theorists are not just addressing crucial theoretical problems in the study of society, they are also confronting the most pressing social problem of the human condition. (Archer 1988: x) In 1988, Yamileth Lopez, a supporter of the Sandinista Revolution, left Nicaragua and made her way to Los Angeles to join her sister Leticia. Yamileth and her son Miguel accompanied Leticia's four daughters, who had remained in Nicaragua in Yamileth's care. Yamileth's own departure was made without much forethought. Her mother had died, she had become disillusioned with the revolution (among other things, it had not brought women what it had promised them), and she was concerned about ''el que dirán''-what

This explanatory sequential mixed methods study investigated the psychological effects of culturally-acceptable mourning clothes on the bereaved in the Ghanaian context. Different cultures have different funeral garbs that have strong psychological ramifications on the bereaved. These psychological effects have largely not been researched in Ghana. Therefore, the study assessed quantitative and qualitative data sets from descriptive surveys and descriptive phenomenology to identify the cultural norms inherent in mourning customs surrounding funeral clothes and their psychological effects on the bereaved. Also, data on coping strategies and mental health were gathered through quantitative surveys and psychological evaluations. The results show that cultural norms have significant psychological impacts on decisions on what to wear to mourn the dead. While some of the study participants enjoyed a sense of belonging and community, others faces stress-related peer pressure. To reduce negative psychological effects, coping techniques and support tactics were recommended. The research recommends educating people about the psychological effects of adhering to funeral clothing and cultural norms were described. This study contends that cultural influences and mourning customs including culturally-acceptable mourning clothes exert significant psychological effects on the bereaved and demand an informed decisionmaking and assistance for those who have experienced a loss.

Putting aside the idea of psyche as the universal basis of personhood in Euro-American psychology, this special issue charts new ground, engaging hybrid and alternative therapies in Japan and China that center the indigenous notion of the heart—xin in Chinese and kokoro in Japanese—as the basis for developing a novel, alternative template for psychological care. Xin is both body and mind, the ground for cognition, emotion, virtue, and bodily sensation. It is less concerned with being than with living and life, and thereby troubling ontological debates. Since xin is the means by which people experience culture, a xin-based approach to mental health care brings a new vision of inclusion. It is key to the aesthetic order associated with Confucianism. Aesthetic order requires people to tune in, artfully, to yin-yang dynamism in themselves, society, and the cosmos. Optimally, this aesthetic attunement brings about a fuller, holistic relationality. Yet, cultivating aesthetic attunement at all levels of individual and social life can become a source of distress for the heart. Heart-related distress of varying intensities eludes psychiatric diagnostic categories. Contributors to this special issue explore the possibility of establishing an embodied, felt (affective), and artful (aesthetic) template of psychological care anchored in the heart.

This book uses the notion of "discretionary medicine" to explore the landscape of contemporary healthcare in Pakistan. It considers how patients frequently experience health interventions as out of touch with the su!ering of everyday life and how healthcare provisions are viewed as intrusive, corrupted, and lacking in empathy towards the sick. The study focuses on mental health, acknowledging that the experience of mental illness in Pakistan is increasingly inseparable from conditions of chronic poverty caused directly by deepening inequality. The chapters address the establishment of priorities by the Pakistani healthcare system in conjunction with global disease programs and investigate the misalignments between the priorities of global institutes and local expectations/realities. It is argued that the discretionary nature of medicine is caused by the remnants of colonial-era laws, which link the maintenance of public health with questions of security. This, the author suggests, frequently contributes to forms of care that are riddled with bureaucratic violence. Using a combination of archival and ethnographic research, the book o!ers a multi-sited and interdisciplinary perspective on healthcare, ranging from care within low-income households and neighborhoods to diasporic communities and state institutions. It will be of interest to scholars and students of medical/ psychiatric anthropology, global health, and history of medicine, as well as South Asian and Pakistan studies.

Myriad factors determine people's choice of dress for any particular occasion, but when the event is a musical performance in a short-lived stage appearance, or in a music video meant to be viewed widely and possibly eternally, what to wear becomes a significant decision. For a musician, dress, or what can be called costume, is a channel through which she, others behind her act, and her audience communicate a desired message about her music and her stage and possibly offstage identities. The different parties involved may have divergent or complementary wishes about this message. As such, the final outfit chosen for a performance is either the aspiration of the most powerful agent involved, such as the performer, costume designer or producer, or a negotiated compromise that variously serves the competing needs. This article is concerned with how the costumes of the Ugandan 'Afropop' musician, Sheebah Karungi, often called 'sexy, ' involve her in a nexus of selfpresentation and sexuality. Born to a Ugandan mother and Rwandese father, Sheebah, as she is commonly known, dropped out of secondary school in Form Two because the Ugandan education system did not offer her many opportunities to dance (Maganja, 2015). Now 29, she began her performance career in a dance group known as the Obsessions at the age of 15, but later switched to a musical career (Rumanzi, 2012). Her maiden hit song, Ice Cream, catapulted her to fame amongst Ugandan audiences in 2013, earning her first music award in the Hipipo Awards. In 2016, two of her songs, Nipe Yote and Otubatisa, were again nominated for these awards under the 'Afropop' category. 'Afropop' is an all-encompassing term for popular African music that combines electric instruments and African melodic sounds and rhythms favorable for popular African dance movements. 1 Whereas most music produced in Uganda could quite easily fall within this classification, the Hipipo

This very hard to find treasure offers a profound exploration of mystical and esoteric teachings that bridge the realms of spirituality, prophecy, and ancient wisdom. Edited by Edward Maitland, this text presents Kingsford's revelations on a myriad of subjects, including the intricate relationship between the Divine Feminine and spiritual regeneration, the complexities of alchemy, and the significance of the soul's journey through creation, fall, and redemption.
Kingsford delves into the mysteries of the cosmos, illuminating themes such as the nature of evil, the cosmic origins of creation, and the mystical interpretations of sacred texts. The work intricately weaves together elements of Greek and Egyptian mysticism, revealing the hidden truths contained within these ancient traditions.
Through a series of illuminations, Kingsford articulates a comprehensive vision of the human soul's potential for ascent and transformation, touching upon key concepts like the Tree of Life, vicarious atonement, and the Christ consciousness. The text challenges readers to engage deeply with their spiritual path, encouraging a journey toward divine union and enlightenment.
Ultimately, Clothed with the Sun serves as both a spiritual guide and a scholarly examination of the interconnectedness of esoteric knowledge, prophetic wisdom, and the quest for understanding the divine mysteries that govern existence. It stands as a testament to Kingsford’s commitment to unveiling the spiritual truths that lie beyond the surface of religious and philosophical thought.
CONTENTS (listed for ease for the reader and for Tag/Algorithmic purposes)
Part the First: The Illuminations starts with Illumination I, titled "Concerning the Three Veils between Man and God" (pages 1-5). Illumination II is divided into two parts: Part 1, "Concerning Inspiration and Prophesying," and Part 2, "A Prophecy of the Kingdom of the Soul Mystically Called the Day of the Woman" (pages 5-9). Illumination III covers "The Prophecy of the Immaculate Conception" (pages 10-13), while Illumination IV discusses "Revelation" (pages 13-15). Illumination V explores "The Interpretation of the Mystical Scriptures" in two parts (pages 16-19), and Illumination VI examines "The Mosaic Cosmogony" (pages 19-21). Illumination VII discusses "The Fall" (pages 22-25), followed by Illumination VIII, which presents "The Prophecy of the Deluge" (pages 25-28). Illumination IX is about "The Prophecy of the Book of Esther" (pages 29-30). Illumination X examines "The Vision of Nebuchadnezzar" (pages 30-32), while Illumination XI discusses "The Prophecy of the Time of the End" (pages 33-35).
Illumination XII explores "The Soul: Its Origin, Nature, and Potentialities" (pages 35-41), followed by Illumination XIII, "Persephone, or the Soul's Descent into Matter" (pages 41-52). Illumination XIV covers "The Genius or Daimon" in two parts (pages 52-61), and Illumination XV discusses "The Powers of the Air," also in two parts (pages 61-66). Illumination XVI focuses on "The Devil and Devils" (pages 66-70), while Illumination XVII delves into "The Gods" (pages 70-71). Illumination XVIII discusses "The Greek Mysteries" (pages 72-73), followed by Illumination XIX, which examines "The Origin of Evil, and the Tree as the Type of Creation" in two parts (pages 73-81). Illumination XX shifts to "The Great Pyramid and the Initiations Therein" (pages 82-83), followed by Illumination XXI, "The Man of Power" (pages 83-85). Illumination XXII is about "The Work of Power" (pages 85-89), while Illumination XXIII covers "Regeneration" (pages 90-94). Illumination XXIV focuses on "The Man Regenerate" (pages 94-98), and Illumination XXV discusses "The Christ and the Logos" (pages 99-102). Illumination XXVI addresses "The Perfectionment of the Christ" (pages 102-107), while Illumination XXVII explores "Christian Pantheism" (pages 107-109). Illumination XXVIII examines "The Blood of Christ" (pages 109-111), followed by Illumination XXIX, which covers "Vicarious Atonement" (pages 111-112). Illumination XXX discusses "Paul and the Disciples of Jesus" (pages 112-115), while Illumination XXXI looks at "The Manichaeism of Paul" (pages 116-122). Illumination XXXII explores "The Gospels: Their Origin and Composition" (pages 122-125), followed by Illumination XXXIII, "The Actual Jesus" (pages 126-127). Illumination XXXIV addresses "The Previous Lives of Jesus" (pages 127-131), and Illumination XXXV discusses "The Holy Family" (pages 131-136). Illumination XXXVI focuses on "Metempsychosis or Avatar" (pages 136-139), followed by Illumination XXXVII, which covers "The Aeon of the Christ" (pages 139-141). Illumination XXXVIII delves into "The Doctrine of Grace" (pages 141-144), and Illumination XXXIX discusses "The Four Atmospheres" (pages 144-146). Illumination XL concludes this section with "The Hereafter" (pages 146-147).
Illumination XLI begins with a discussion of "The True Ego" (pages 156-158), followed by Illumination XLII, which focuses on "God" (pages 159-163). Illumination XLIII examines "Psyche, or the Superior Human Soul" (pages 164-170), while Illumination XLIV presents "The Poet as Type of the Heavenly Personality" (pages 170-174). Illumination XLV continues the discussion of Psyche (pages 174-177). Illumination XLVI delves into "Consciousness and Memory in Relation to Personality" (pages 178-183), followed by Illumination XLVII, which examines "The Substantial Ego as the True Subject," presented in two parts (pages 183-189). Illumination XLVIII discusses "The Christian Mysteries" in two parts (pages 189-193), and Illumination XLIX explores "Dying" (pages 194-197). Finally, Illumination L provides a recapitulation, titled "The One Life" (pages 197-205).
Part the Second: The Book of the Mysteries of God starts with Chapter I, titled "The Credo," which is a summary of the spiritual history of the Sons of God and the mysteries of the kingdoms of the Seven Spheres (page 210). Chapter II presents the "Lord's Prayer," a prayer of the Elect for interior perfectionment (page 211), followed by Chapter III, "Concerning Holy Writ" (pages 212-213). Chapter IV discusses "Sin and Death" (pages 213-215), while Chapter V focuses on "The Great Work," the Redemption, and the share of Christ Jesus therein (pages 215-221). Chapter VI covers "Original Being, or 'Before the Beginning'" (pages 221-223), followed by Chapter VII, titled "Alpha, or 'In the Beginning'" (pages 223-224). Chapter VIII, "Beta, or Adonai the Manifestor" (pages 224-225), leads into Chapter IX, "Gamma, or the Mystery of Redemption" (pages 225-227), and Chapter X, "Delta, or the Mystery of Generation" (pages 227-230). Chapter XI presents "Epsilon, or the First of the Gods" with a proem (pages 231-233), and includes a "Hymn to Phoibos" (pages 232-233). Chapter XII focuses on "Zeta, or the Second of the Gods" in two parts: a proem (pages 234-235) and the "Hymn to Hermes" (pages 236-237), along with an exhortation of Hermes to his Neophytes (pages 238-240). Chapter XIII examines "Eta, or Mystically the Third of the Gods," with a proem (page 240), a "Hymn to the Planet God" (pages 240-249), and various hymns to elemental divinities, including hymns to Hephaistos (pages 250-252), Pallas Athena (pages 252-254), Demeter (pages 254-255), and Poseidon (page 255).
Chapter XIV delves into "Theta, or Mystically the Fourth of the Gods," with Part 1 presenting "The Hymn of Aphrodite" (pages 256-257), and Part 2 discussing "The Communion of Souls and the Uses of Love Between Creature and Creature," which forms part of the "Goldene Booke of Venus" (pages 258-269). Chapter XV reveals "Lambda, or the Last of the Gods," which presents the "Secret of Satan" (pages 263-269). Chapter XVI addresses "The Seven Spirits of God and Their Correspondences" (page 269), followed by Chapter XVII, which explores "The Mysteries of the Kingdoms of the Seven Spheres" (page 275).
Part the Third includes a discussion of "The Divine Image, or the Vision of Adonai" (pages 275-284), followed by an Appendix, which contains Notes (pages 304-311) and Definitions and Explanations (pages 304-311).
Tags:
mysticism, spiritual illumination, Anna Kingsford, Edward Maitland, esoteric Christianity, divine feminine, sacred mysteries, prophecy, alchemy, cosmic creation, soul’s journey, spiritual regeneration, redemption, ancient wisdom, Greek mysteries, Egyptian mysteries, Christ consciousness, Tree of Life, vicarious atonement, nature of evil, spiritual transmutation, hidden knowledge, mystical scriptures, Christian mysticism, soul’s descent, soul’s ascent, divine union, spiritual enlightenment, sacred texts, Hermetic principles, soul’s evolution, path to enlightenment, divine wisdom, cosmic mysteries, spiritual doctrines, ancient texts, spiritual transformation, esoteric teachings, Gnostic insights, alchemical symbolism, sacred geometry, universal truths, religious syncretism, metaphysical philosophy, spiritual archetypes, astral realms, divine light, mystical experience, spiritual awakening, inner vision, higher consciousness, soul’s purpose, divine grace, spiritual insight, esoteric symbols, historical context, biblical interpretations, mythological themes, spiritual quest, soul and matter, divine attributes, spiritual consciousness, archetypal energies, prophetic visions, alchemical processes, sacred rituals, spiritual pathways, mythic narratives, spiritual law, divine manifestation, mystical practices, consciousness expansion, spiritual cosmology, soul retrieval, archetypal analysis, transcendental truths, metaphysical explorations, ancient religions, soul's potential, spiritual authenticity, human divinity, divine nature, historical mystics, divine revelation, the nature of reality, psychological insights, ancient philosophies, spiritual cosmology, soul’s destiny, occult wisdom, transmutation of the soul, divine inspiration, esoteric narratives, spiritual unity, sacredness of life, path of the mystic, the nature of Go...

Objectives: To analyze, in scientific productions, the quality of academic sleep during the medical course in Brazil. Methodology: This is a systematic review, with a search in the PubMed and LILACS databases, using the terms "Students", "Medical", "Sleep quality", "Brazil" and the Boolean operators AND between the terms. Results: A total of 48 articles were found between 2018 and 2023, from which 11 articles that met the inclusion criteria were selected, which only dealt with medical students and only in the Brazilian scenario, excluding duplicate articles. Conclusions: The quality of sleep is related to the academic performance of medical students, notwithstanding Brazilian students. However, the demands of undergraduate study, as well as academic workloads, take up so much of the student's time that the already short amount of rest time has to be divided between study, sleep and other daily chores. In view of this, it can be seen that more and more future professionals in this field are suffering from anxiety or depression, which is compounded by the stressful routine, combined with prolonged use of screens, causing greater damage to sleep. In addition to the above, the Covid-19 pandemic has led to an increase in depression and anxiety, which has affected the quality of life of medical students.

This ethnographic study explores how Russian psychotherapists are navigating professional ethics and politics after Russia's invasion of Ukraine in 2022. Analysing a conversation between an instructor and students at a psychotherapy training centre in Russia, the study examines how therapists negotiate neutrality, values and therapeutic approaches in a shifting sociopolitical landscape. The author identifies four approaches to delineating the boundaries between professional practice and political engagement and explores how the boundaries between therapeutic and political realms are constantly negotiated through social interaction. These processes highlight tensions within Russian therapeutic culture and offer insights into professional subjectivity formation amid political turmoil, revealing the complex interplay between individual subjectivity, professional identity and sociopolitical structures in contemporary societies. The research contributes to anthropological understandings of professional communities as mediators between individuals and states. The study also shows how cultural norms adapt to political pressures and illuminates the role of therapeutic practices in shaping societal responses to political events in authoritarian settings.

Background: The prevalence of vitamin D deficiency and its consequences is expected to increase with ageing. Consequently, this study aimed to explore the prevalence of the hidden danger posed by vitamin D deficiency among the elderly, awareness and its impact on psychological well-being. A cross-sectional study design was employed in Najran City, using a convenient sample of 100 elderly. Data collection included socio-demographic information, serum 25 (OH) D analyses, knowledge questionnaires, and the Depression, Anxiety, and Stress Scale (DASS 21). Results revealed that 9% of the sample had deficient vitamin D levels (<20 ng/mL), 33% were insufficient (20-29 ng/mL), and 58% were sufficient (≥30 ng/mL). Knowledge about vitamin D was satisfactory only in 23%. Negative emotional states were mild in 40%, moderate in 31%, and severe in 29% of the sample. Correlation analysis showed a significant positive relationship between knowledge/lifestyle scores and vitamin D (p<0.0001). Moreover, a highly significant association was found between vitamin D sufficiency levels and negative psychological states (p=0.0002). Conclusion: The findings of this study highlighted the prevalence of vitamin D deficiency among elderly individuals where about the third had vitamin D deficiency, a significant proportion of participants exhibited unsatisfactory knowledge about vitamin D (47%). The study also revealed the significant association between varying degrees of negative emotional states among the elderly and their sufficiency levels of vitamin D. Recommendations: perform routine screening for vitamin D levels among elderly individuals especially those at risk of deficiency due to limited sun exposure or dietary factors and raising awareness about the importance of vitamin D, sources of supplementation, and the role of adequate levels in overall health.

Center for Culture and Health. The cases used here are discussed in Carole H. Browner and H. Mabel Preloran's monograph, Neurogenetic Diagnoses: The power of hope and the limits of today's medicine (Routledge, 2010). These cases are also discussed in Devin Flaherty, H. Mabel Preloran and Carole Browner's chapter "Is It 'Disclosure'? Rethinking Tellings of Genetic Diagnoses" in Disclosure and Identity in Health and Illness (working title), Mark D.M. Davis and Lenore Manderson, eds. (Routledge, in press). A much earlier version of this paper was presented at the Disclosing subjects: bodies, selves intimacies, politics symposium,

This 1834 (aged like fine wine ) book is a comprehensive exploration of spiritual and supernatural phenomena, addressing topics such as presentiments, visions, apparitions, and other mystical experiences. The work attempts to reconcile these occurrences with the principles of nature, human reason, and Christian scripture. The book seeks to clarify what should be believed or dismissed about these mystical experiences, offering a rational and theological framework for understanding the spiritual realm. Jung-Stilling addresses the human capacity for perceiving spiritual realities beyond the physical world and how these perceptions align with Christian faith and divine revelation.

Drawing from theological, philosophical, and anecdotal sources, Jung-Stilling examines the interaction between the material and spiritual worlds, proposing that supernatural events, when correctly interpreted, can offer insight into divine providence. He delves into the moral and psychological aspects of these experiences, emphasizing the need for discernment to differentiate between true spiritual experiences and delusions or deceptions. In essence, Theory of Pneumatology is an attempt to provide believers and skeptics alike with a structured approach to understanding phenomena that are often dismissed or misinterpreted, encouraging a balanced view that honors both faith and



Spirits, angels, demons, apparitions, visions, miracles, presentiments, faith, reason, scripture, theology, supernatural, mysticism, eschatology, metaphysics, divine providence, spiritual experiences, biblical visions, prophecy, afterlife, Christian faith, spiritual realm, pneumatology, religious philosophy, divine intervention, spiritual beings, dreams, revelations, prophetic insight, sacred texts, miracles in Christianity, religious experiences, supernatural in scripture, metaphysical theology, spiritual discernment, rational theology, spiritual phenomenology, metaphysical analysis, theological reasoning, spiritual insight, historical apparitions, moral theology, angelic apparitions, demonology in scripture, Christian mysticism, spirit world, divine revelations, biblical apparitions, sacred visions, metaphysical speculation, eschatological visions, prophetic dreams, revelation in scripture, spiritual perception, religious psychology, discernment of spirits, divine knowledge, mystical knowledge, Christian doctrine, spiritual warfare, Christian supernaturalism, philosophical theology, spirit communication, divine providence in visions, divine inspiration, metaphysical realities, Christian worldview, theology of apparitions, scriptural mysticism, miraculous encounters, pneumatological studies, angelic encounters, supernatural experiences in history, religious visions and prophecy, scriptural analysis, angels in Christian tradition, theological metaphysics, theology of prophecy, Christian eschatology, supernatural insight, spiritual communication, metaphysical worldview, divine mysteries, divine inspiration in Christianity, supernatural beings, psychological theology, spiritual realism, divine providence, scriptural encounters with spirits, rational spirituality, religious phenomenology, divine knowledge and revelation, supernatural manifestations, Christian morality, Christian metaphysics, visions in history, spiritual knowledge, mystical encounters, theology of dreams, supernatural theology, divine dreams, biblical teachings on the supernatural, spiritual realism, theology of the soul, moral discernment, metaphysical beliefs, spirit encounters, prophetic spirituality, spirit visions, spiritual revelation, metaphysical studies, Christian pneumatology, philosophy of religion, rational pneumatology, pneumatology and scripture, divine visions in history, theological discernment, visions and dreams in Christianity, spiritual wisdom, metaphysical exploration, prophetic understanding, religious wisdom, visions of angels, metaphysical spirituality, scriptural encounters, supernatural occurrences, divine encounters, eschatological insight, prophetic visions, nature of the soul, spirit and matter, religious insight, spirit-world interactions, biblical metaphysics, mystical traditions, ancient wisdom, angelology, demonology in religion, philosophical metaphysics, metaphysical wisdom, spirit world interactions, Christian mysticism and reason, theology of spirits, religious esoterica, divine communications, philosophical pneumatology, Christian understanding of apparitions, spiritual ontology, ancient spiritual wisdom, Christian prophecy, rational faith, scriptural prophecy, supernatural studies, paranormal Christianity, eschatological wisdom, metaphysical mysteries, supernatural experiences and psychology, metaphysical encounters, divine messages, ancient religious visions, religious apparitions, theology and the paranormal, metaphysical knowledge, spiritual truths, paranormal theology, historical spiritualism, supernatural revelations, mystical realities, Christian spirituality, theological metaphysics, metaphysical wisdom, theological mysteries, ancient metaphysics, divine encounters in scripture, historical pneumatology, spiritual enlightenment, metaphysical wisdom traditions, Christian spiritual insight, eschatological encounters, supernatural phenomena, spiritual discernment in history, divine apparitions, divine revelations in history, metaphysical reality, divine providence in scripture, mystical insight, ancient esotericism, spirit messages, mystical traditions in Christianity, spirit-world manifestations, rational supernaturalism, Christian mysticism and metaphysics, mystical encounters in scripture, divine wisdom, religious encounters, mystical pneumatology, spiritual inspiration, historical theology of spirits, esoteric Christianity, divine perception, Christian mystical theology, metaphysical Christian insight, spiritual providence, ancient religious metaphysics, biblical divine revelations, metaphysical pneumatology, divine knowledge and reason, supernatural realities, theological spiritualism, angelic visions, spiritual apparitions, religious supernaturalism, metaphysical perceptions, religious metaphysics, divine perceptions, esoteric pneumatology, biblical angelology, theological esotericism, Christian esotericism, supernatural apparitions, metaphysical angelology, divine spiritual knowledge, mystical spiritualism, ancient spiritual encounters, esoteric spiritualism, religious esoteric wisdom, divine supernaturalism, theological revelations, ancient pneumatology, divine spiritual encounters, spiritual metaphysics, and esoteric mystical wisdom.

Background: The prevalence of vitamin D deficiency and its consequences is expected to increase with ageing. Consequently, this study aimed to explore the prevalence of the hidden danger posed by vitamin D deficiency among the elderly, awareness and its impact on psychological well-being. A cross-sectional study design was employed in Najran City, using a convenient sample of 100 elderly. Data collection included socio-demographic information, serum 25 (OH) D analyses, knowledge questionnaires, and the Depression, Anxiety, and Stress Scale (DASS 21). Results revealed that 9% of the sample had deficient vitamin D levels (<20 ng/mL), 33% were insufficient (20-29 ng/mL), and 58% were sufficient (≥30 ng/mL). Knowledge about vitamin D was satisfactory only in 23%. Negative emotional states were mild in 40%, moderate in 31%, and severe in 29% of the sample. Correlation analysis showed a significant positive relationship between knowledge/lifestyle scores and vitamin D (p<0.0001). Moreover, a highly significant association was found between vitamin D sufficiency levels and negative psychological states (p=0.0002). Conclusion: The findings of this study highlighted the prevalence of vitamin D deficiency among elderly individuals where about the third had vitamin D deficiency, a significant proportion of participants exhibited unsatisfactory knowledge about vitamin D (47%). The study also revealed the significant association between varying degrees of negative emotional states among the elderly and their sufficiency levels of vitamin D. Recommendations: perform routine screening for vitamin D levels among elderly individuals especially those at risk of deficiency due to limited sun exposure or dietary factors and raising awareness about the importance of vitamin D, sources of supplementation, and the role of adequate levels in overall health.

A forthcoming response to White et al's RBB target article on the development of CSR since its inception.

The paper discusses what the digital environment may mean for emerging and future 'religion-like objects' and how these may disrupt theoretical delineations within CSR. It goes on to consider QAnon as a potential prototype of forthcoming virtual 'paracosms' (e.g. Luhrmann, 2019), and asks whether CSR needs to get ready for this change.

Presentation delivered at 'Evolution of Science and Religion as Meaning Making Systems', Dublin, 2023

Reports on a test of Sperber's 'guru effect' across scientific and religious laity committed to strong religious or scientific worldviews, using AI-modified opaque statements as stimuli.

Utterances of explicit performatives, such as "I order you to close the door," have the forces named by the appearing verbs; here, the utterance has the force of ordering. These utterances utilize declarative sentences, which usually indicate the force of statements, rather than of any verbs contained in them. This leads many to theorize that explicit performatives are statements that cause their hearers to infer the forces they name. This article argues against this account on the grounds that it is based on the false premise that hearers can unconsciously recognize illocutionary forces. Instead, I put forward the account that explicit performatives are nothing but the acts with the forces that they name.

Instead of analyzing Israel’s Surrogate Motherhood Agreements Act from a purely legal or theoretical perspective, D. Kelly Weisberg weaves individuals, events, and other factors into a fascinating story about the Israeli legislative process. A case in point: Weisberg begins by exploring the private lives of Rachel and Benjamin, the biological parents of twin babies carried by Sarah, the first surrogate

Les termes de l'invitation à participer à cette après-midi, que j'ai reçue cet hiver, m'ont d'abord étonnée : il s'agirait, nous précisait-on, de parler non pas de celui auquel nous rendons hommage, mais de nos propres recherches. Cet étonnement est vite passé : Daniel Giovannangeli est discret, la consigne venait sûrement de lui et je la respecterai, même si nous aurions pu parler ici de ses livres et évoquer sa parole. Il me pardonnera pourtant, j'imagine, de dire quelques mots sur ce que furent nos rapports, soutenus quoique pendant longtemps indirects, puisque je n'ai pas été son étudiante. Du temps où les commissions du F.N.R.S. étaient des entités assignables et non des panels d'experts internationaux, rémunérés et anonymes, Daniel Giovannangeli était de ceux qui présidaient à ma destinée. Nous nous sommes donc connus par l'intermédiaire de mon dossier. Puis j'ai lu ses livres, j'ai connu le département de philosophie de l'ULg, dont l'ambiance m'enchantait -et je sais qu'il y était pour beaucoup. Un département où existait, où existe une cohésion telle que les étudiants prenaient et prennent la peine de se déplacer en nombre pour une conférence, pour une soutenance de thèse, bref pour des activités ne faisant pas partie de leur cursus obligatoire. Au fil du temps, certains de ces étudiants sont devenus non seulement des collègues, mais aussi de proches collaborateurs, comme pendant longtemps Benoît Denis, et maintenant Grégory Cormann, Florence Caeymaex. Daniel Giovannangeli et moi avions et avons un auteur en commun, Sartre. Plus d'un, d'ailleurs. Si je réfléchis à ce qui m'a attachée en profondeur à Daniel Giovannangeli, je crois que c'est cette ouverture, cette curiosité, qui le mènent à s'intéresser ensemble à des auteurs qu'il n'est pas évident pourtant de mettre en rapport. Par exemple, Sartre avec la philosophie qui l'a

Bullying has been recognized as a complex phenomenon with potential for serious negative outcomes. Activities that address complex social situations of bullying, such as reading and writing to a pen pal about fictional literature, provide space for students to think and share about personal issues that they encounter and how characters deal with similar issues in productive ways. For this research, we used a critical literacy lens to explore bullying within the context of language, power and context. This research shares qualitative analysis of letters students wrote to adult pen pals after reading a fictional book with a plot addressing bullying. Letters from 32 students were analyzed and four themes emerged: 1) text-based interpretations about bullying; 2) personal experiences and perspectives about bullying; 3) bullying in relation to friendship and social positioning; and 4) lessons learned for addressing bullying via action and advocacy. Special thanks to Dr. Laura Crothers, wh...

The focus of this chapter is on the relationship between child development and socio-cultural context from a discursive practice approach. It addresses the central and constructive role played by language in the forming and structuring of self and identity. Specifically, it aims at investigating how communicative practices in early family conversations can be considered as reflecting cultural models that will also become evident in the narrative self in adulthood. Our intention is to identify developmental precursors of identity formation with regard to the dimensions of autonomy and relatedness. In doing this, we hope to contribute to the understanding of the dialogical relationship between culture and self. We will first give a theoretical outline of the interplay between self, narrative, and culture from a developmental perspective, followed by some empirical evidence from a longitudinal study to support our claim. We will conclude with a discussion of the presented data in light of the dynamic nature of culture and self over the lifespan. Kan der komme to linier mere på denen side?

While mental illness has recently been framed in largely neurobiological terms as brain disease, there has also been an increasing awareness of the contingency of psychiatric diagnoses. In this course, we will draw upon readings from medical and psychological anthropology, cultural psychiatry, and science studies to examine this paradox and to examine mental health and illness as a set of subjective experiences, social processes and objects of knowledge and intervention. On a conceptual level, the course invites students to think through the complex relationships between categories of knowledge and clinical technologies (in this case, mainly psychiatric ones) and the subjectivities of persons living with mental illness.  Put in slightly different terms, we will look at the multiple links between psychiatrists’ professional accounts of mental illness and patients' experiences of it. Questions explored include: Does mental illness vary across social and cultural settings?  How are experiences of people suffering from mental illness shaped by psychiatry’s knowledge of their afflictions?

Objective: To evaluate the interactions between the circadian rhythm, melatonin production, and the development of obesity, to understand the physiological mechanisms involved, and to explore potential therapeutic strategies. Method: A systematic search was carried out in the PubMed database, using combinations of the terms "Circadian rhythm", "Melatonin", and "Obesity". From a total of 74 articles identified in the last five years, 13 were selected for detailed analysis. Review: Studies show that melatonin has a significant role in controlling insulin secretion and action in adipose tissues, relating to obesity. Night workers, exposed to artificial light, face suppression in melatonin production, increasing the risk of obesity compared to day workers. Melatonin also has antioxidant and anti-inflammatory effects that influence energy metabolism, body mass, and immune responses. Final Considerations: Regulation of melatonin levels may be crucial to prevent obesity and improve control of circadian rhythm and lipid metabolism. However, the complexity of these interactions requires further research to develop specific treatment and prevention guidelines.

To write this article about the experience lived in the Psychological Duty proposal is necessarily linked to our human restlessness. The existential questions that crossed us at each meeting mobilized us, and so as an intern and guiding teacher (supervision) we launched ourselves in search of possible revelations. The Psychological Care Service under the perspective of Psychological Duty carried out in a teaching clinic of a private university through attention and care is configured as a psychological practice that breaks with the traditional clinic model, and is constituted through very brief consultations. It is worth pointing out that this psychological practice is based on two basic attitudes, which are welcoming and listening, aiming to develop critical and reflective thinking about any phenomena shared in the therapeutic setting. It must be considered that the search for possible unveilings, in particular, regarding one of the cases that will be discussed in this article, had as its theoretical foundation contributions coming from both the theoretical assumptions of existentialist-phenomenology and psychoanalytic theoretical assumptions under the bias of the approach winnicottian.