Gandhi's Body, Gandhi's Truth: Nonviolence and the Biomoral Imperative of Public Health

Notes:

• Joseph S. Alter offers a novel reading of Mahatma Gandhi’s writings on diet, sex, and hygiene. By arguing “that nonviolence was, for him, as much an issue of public health as an issue of politics, morality, and religion,” this reading challenges previous studies that delink Gandhi’s preoccupation with issues of health from his political ideas and agenda as well as works that treat those links together but only in terms of psychological and sociopsychological meta-interpretations. Alter also takes a different line on the Mahtama’s conception of health by contextualizing it within the framework of what he terms “late imperialism,” a framework which enables the author to view his subject’s personal convictions “in the context of colonialism’s impact on subject bodies.” In other words, Gandhi’s personal “experiments with truth,” whether they centered on dietetics, celibacy, hygiene, and nature cure, cannot be separated from his search for truth, or from his belief in nonviolence, or his campaign for sociopolitical reform.

Clinical research on ayurvedic therapeutics: myths, realities and challenges

Tags:

• Dose-Response Relationship, Drug
• Humans
• Medicine, Ayurvedic
• Phytotherapy
• Plants, Medicinal
• Randomized Controlled Trials as Topic
• Research
• Treatment Outcome

Notes:

• Globally there is an increasing interest in alternative routes to health such as ayurveda. There is a need to conduct globally acceptable clinical research in ayurvedic therapeutics (AT). Some of the issues in investigating AT in randomised clinical trials (CT) are: selection of appropriate AT, non-drug and/or drug AT, identification of objective outcomes, devising adequate placebo/positive controls, difficulties of blinding, guarding against bias, duration of trials, number of patients, dose optimisation, etc. There is also a need to establish reasonable safety of this therapy in CT. If AT has to complete with new chemical entities and biotechnology products, clinical research and development of AT should be focussed on unmet medical needs utilising principles and practices of modern CT approaches.

Religion, spirituality, health and medicine: Why should Indian physicians care?

Tags:

• India

Notes:

• Religion, spirituality, health and medicine have common roots in the conceptual framework of relationship amongst human beings, nature and God. Of late, there has been a surge in interest in understanding the interplay of religion, spirituality, health and medicine, both in popular and scientific literature. A number of published empirical studies suggest that religious involvement is associated with better outcomes in physical and mental health. Despite some methodological limitations, these studies do point towards a positive association between religious involvement and better health. When faced with disease, disability and death, many patients would like physicians to address their emotional and spiritual needs, as well. The renewed interest in the interaction of religion and spirituality with health and medicine has significant implications in the Indian context. Although religion is translated as dharma in major Indian languages, dharma and religion are etymologically different and dharma is closer to spirituality than religion as an organized institution. Religion and spirituality play important roles in the lives of millions of Indians and therefore, Indian physicians need to respectfully acknowledge religious issues and address the spiritual needs of their patients. Incorporating religion and spirituality into health and medicine may also go a long way in making the practice of medicine more holistic, ethical and compassionate. It may also offer new opportunities to learn more about Ayurveda and other traditional systems of medicine and have more enriched understanding and collaborative interaction between different systems of medicine. Indian physicians may also find religion and spirituality significant and fulfilling in their own lives.

Ayurveda and Panchakarma: measuring the effects of a holistic health intervention

Tags:

• Adult
• Female
• Health Behavior
• Holistic Health
• Humans
• Life Style
• Medicine, Ayurvedic
• Middle Aged
• Perception
• Quality of Life
• social support

Notes:

• Ayurveda, the traditional medical system of India, is understudied in western contexts. Using data gathered from an Ayurvedic treatment program, this study examined the role of psychosocial factors in the process of behavior change and the salutogenic process. This observational study examined associations with participation in the 5-day Ayurvedic cleansing retreat program, Panchakarma. Quality of life, psychosocial, and behavior change measurements were measured longitudinally on 20 female participants. Measurements were taken before the start of the program, immediately after the program, and 3 months postprogram. The program did not significantly improve quality of life. Significant improvements were found in self-efficacy towards using Ayurveda to improve health and reported positive health behaviors. In addition, perceived social support and depression showed significant improvements 3 months postprogram after the subjects had returned to their home context. As a program of behavior change, our preliminary results suggest that the complex intervention Panchakarma may be effective in assisting one’s expected and reported adherence to new and healthier behavior patterns.

Ancient-Modern Concordance in Ayurvedic Plants: Some Examples

Tags:

• Medicine, Ayurvedic

My Ishvara is dead: spiritual care on the fringes

Making medicine indigenous: homeopathy in South India

Tags:

• Colonialism
• History, 20th Century
• Homeopathy
• India
• Medicine, Traditional
• Political Systems
• Science

Notes:

• Historical studies of homeopathy in Europe and the USA have focused on practitioners’ attempts to emphasize ‘modern’ and ‘scientific’ approaches. Studies of homeopathy in India have focused on a process of Indianization. Arguing against such unilineal trajectories, this paper situates homeopathy in South India within the context of shifting relations between ‘scientific’ and ‘indigenous’ systems of medicine. Three time periods are considered. From 1924 through 1934, homeopathy was singled out by Government of Madras officials as ‘scientific’, as contrasted with the ‘indigenous’ Ayurvedic, Siddha, and Unani systems of medicine. From 1947 through 1960, both ‘indigenous’ and ‘scientific’ interpretations of homeopathy were put forward by different factions. An honorary director of homeopathy proposed the Indianization of homeopathy, and its reconciliation with Ayurveda; this view conflicted with the Madras government’s policy of expanding the ‘scientific’ medical curriculum of the Government College of Indigenous Medicine. It was not until the early 1970s that homeopathy was officially recognized in Tamilnadu State. By then, both homeopathy and Ayurveda had become conceptualized as non-Tamil, in contrast with promotion of the Tamil Siddha system of ‘indigenous’ medicine. Thus, constructs of ‘indigenous’ and ‘scientific’ systems of medicine are quite malleable with respect to homeopathy in South India.

Maharishi International University: "Science of Creative Intelligence"

Karma, reincarnation, and medicine: Hindu perspectives on biomedical research

Notes:

• Prior to the completion of the Human Genome Project, bioethicists and other academics debated the impact of this new genetic information on medicine, health care, group identification, and peoples’ lives. A major issue is the potential for unintended and intended adverse consequences to groups and individuals. When conducting research in, for instance, American Indian and Alaskan native (AI/AN) populations, political, cultural, religious and historical issues must be considered. Among African Americans, the Tuskegee Syphilis Experiment is a reminder of racism and discrimination in this country. The goal of the current study is to understand reasons for participating, or not, in genetic research such as the HapMap project and other genetic/medical research from the perspective of the Indian American community in Houston, Texas. In this article, we report on a topic central to this discussion among Indian Americans: karma and reincarnation. Both concepts are important beliefs when considering the body and what should happen to it. Karma and reincarnation are also important considerations in participation in medical and genetic research because, according to karma, what is done to the body can affect future existences and the health of future descendants. Such views of genetic and medical research are culturally mediated. Spiritual beliefs about the body, tissue, and fluids and what happens to them when separated from the body can influence ideas about the utility and acceptability of genetic research and thereby affect the recruitment process. Within this community it is understood that genetic and environmental factors contribute to complex diseases such as diabetes, hypertension, and cancer; and acknowledgment of the significance of environmental stressors in the production of disease. A commitment to service, i.e. “betterment of humanity,” karmic beliefs, and targeting environmental stressors could be prominent avenues for public health campaigns in this population. This study suggests that minority status does not automatically indicate unwillingness to participate in genetic or medical research. Indian Americans were not skeptical about the potential benefits of biomedical research in comparison to other ethnic minority communities in the United States.

A biostatistical approach to ayurveda: quantifying the tridosha

Tags:

• Algorithms
• Biometry
• Complementary Therapies
• Humans
• Medicine, Ayurvedic
• Qi
• Regression Analysis

Notes:

• Objective: To compute quantitative estimates of the tridosha--the qualitative characterization that constitutes the core of diagnosis and treatment in Ayurveda--to provide a basis for biostatistical analysis of this ancient Indian science, which is a promising field of alternative medicine. SUBJECTS: The data sources were 280 persons from among the residents and visitors/training students at the Brahmvarchas Research Centre and Shantikuj, Hardwar, India. DESIGN/METHODOLOGY: A quantitative measure of the tridosha level (for vata, pitta, and kapha) is obtained by applying an algorithmic heuristic approach to the exhaustive list of qualitative features/factors that are commonly used by Ayurvedic doctors. A knowledge-based concept of worth coefficients and fuzzy multiattribute decision functions are used here for regression modeling. VALIDATION AND APPLICATIONS: Statistical validation on a large sample shows the accuracy of this study’s estimates with statistical confidence level above 90%. The estimates are also suited for diagnostic and prognostic applications and systematic drug-response analysis of Ayurvedic (herbal and rasayanam) medicines. An application with regard to the former is elucidated, extensions of which might also be of use in investigating the role of nadis in Ayurvedic healing vis-a-vis acupuncture and acupressure techniques. The importance and scope of this novel approach are discussed. Conclusions: This pioneering study shows that the concept of tridosha has a sound empirical basis that could be used for the scientific establishment of Ayurveda in a new light.

Standardization of Ayurvĕdic formulations : a scientific review

Tags:

• Drug Compounding
• Formularies as Topic
• History, Medieval
• Humans
• Medicine, Ayurvedic
• Plant Preparations

Notes:

• Safety and efficacy of a drug mainly depends on the method of preparation. To assess the quality of a finished product, there should be some basic standards as well as methods of preparation. There are several parameters for testing the quality of a chemical drug, which have, are true indicators. So, there is no problem in assessing a synthetic drug’s quality. As far as the preparation used in Ayurvedic system of medicine, a drug formulation or design may not be a problem, because many formulations are well documented in classical texts. But, there is confusion with respect to standards to be followed while preparing a formulation as well as basic parameters to assess the quality of the finished product. In Ayurveda, pañcavidhakasayakalpana are the basic pharmaceutical preparations, from which all the other preparations are developed. A specific method for each and every preparation and some basic standards of finished products are mentioned in Ayurvedic texts to maintain their quality. This information may some times vary from text to text. To overcome this problem Sarangdhara mentioned detailed information about various formulations with respect to their methods of preparation as well as basic standards and are documented in Sarangdhara Samhita.

Ayurveda and Mental Illness

Tags:

• Medicine, Ayurvedic

The Ayurveda Education in India: How Well are the Graduates Exposed to Basic Clinical Skills?

Notes:

• Ayurveda’ is an ancient system of healthcare that is native to India. At present, in India, there are more than 240 colleges that offer a graduate-level degree (Bachelor of Ayurvedic Medicine and Surgery-BAMS) in Ayurveda. Even though the Central Council of Indian Medicine, the governing body that monitors the matters related to Ayurveda education, has imposed various educational norms and regulations, the standard of education has been a cause of concern in recent years. The mushrooming of substandard Ayurvedic colleges is the most important factor that is being held responsible for this kind of erosion in the standards. The present study is a mailed survey, which was carried out to evaluate the ‘Extent of exposure to basic clinical skills during BAMS course’ as perceived by the sample groups of students and teachers drawn from 32 Ayurvedic educational institutions spread all over India. A methodically validated questionnaire was used as the tool in the study, to which 1022 participants responded. The study indicates that there are some serious flaws in the existing system of the graduate-level Ayurveda education. Since the Ayurvedic graduates play an important role in the primary healthcare delivery system of the country, governing bodies are required to take necessary steps to ensure the adequate exposure of the students to basic clinical skills. Along with the strict implementation of all the regulatory norms during the process of recognition of the colleges, introducing some changes in the policy model may also be required to tackle the situation.

Ayurvedic medicine in neurology

Ayurveda for comprehensive healthcare

Tags:

• Comprehensive Health Care
• Humans
• India
• Medicine, Ayurvedic
• Models, Organizational

Sickness, Healing, and Religious Vocation: Alternative Choices at a Theravāda Buddhist Nunnery

Notes:

• This essay examines alternative religious vocations and choices of cures that are open to women in the Sri Lankan Buddhist context. The focus of the investigation is a Theravada Buddhist hermitage that was studied over an eleven-year period. The article presents case histories of nuns who are representative of the individuals living at the hermitage, and demonstrates how the illnesses they suffer concurrently with their ecstatic trances (interpreted as spirit possession) receive meaning and can be cured within the framework of Buddhist asceticism in Sri Lanka.

Exploring the prevalence of Ayurveda use among Asian Indians

Tags:

• Adult
• Aged
• Aged, 80 and over
• Asian Continental Ancestry Group
• Attitude to Health
• California
• Cultural Characteristics
• Female
• Health Behavior
• Health Knowledge, Attitudes, Practice
• Herbal Medicine
• Humans
• India
• Male
• Medicine, Ayurvedic
• Middle Aged
• Phytotherapy
• Questionnaires

Notes:

• Objective: Despite a growing body of literature on complementary and alternative medicine, there is still limited information on the use of Ayurveda in the United States. Because Ayurveda is one of the world’s major traditional medical systems, knowledge of its use is important. In particular, information on utilization by Asian Indians living in the United States is needed due to increased immigration from India and related regions. Recent reports of heavy metal contamination of some imported Ayurveda products underscore this need. For this reason, an exploratory survey was conducted. Design: A semistructured 21-item questionnaire was administered using face-to-face interviews. PARTICIPANTS AND Setting: The study comprised a convenience sample of 64 Asian Indians living in Northern California. Outcome measures: Main outcome measures included sociodemographic variables, questions on awareness, knowledge and use of Ayurvedic products or services, use of other nutritional/herbal products, and reasons for use. Results: In the sample, 95% of the participants were aware of Ayurveda, 78% had knowledge of Ayurvedic products or treatments, and about 59% had used or were currently using Ayurveda. Only 18% of those using Ayurveda had informed their Western medical doctors. Conclusions: Given its common use in the United States by Asian Indians, its cultural relevance, potential therapeutic value, and possible safety concerns, physician and consumer education along with more empirical research is warranted.

The bias against India in western literature on history of medicine: with special emphasis on public health

Tags:

• Historiography
• History, 19th Century
• History, 20th Century
• History, 21st Century
• History, Modern 1601-
• India
• Public health
• Publication Bias
• Western World

Notes:

• The article describes a systematic bias against India in Western literature on history of medicine. While many authors have ignored the contributions of India in development of medicine altogether, the others have relegated India’s role much behind other civilizations. Unnecessary and deliberate controversies on dating and origin of Ayurveda, primacy of Greek vs. Hindu Medicine and the origin of the practice of variolation have been elaborated by Western authors. Some medical historians, like Siegrist, have tried to give India its due place in the history of medicine. Suitable references of Indian authors have also been quoted to give a comparative and balanced picture. The need for settling this controversy has been emphasized.

Basic principles of pharmaceutical science in Ayurvĕda

Tags:

• Formularies as Topic
• History, Ancient
• Medicine, Ayurvedic
• Pharmacy
• Plant Preparations
• Plants, Medicinal

Notes:

• Pharmaceutical is one of the allied branches of science, which is closely associated with Medical science. Today pharmaceutical chemistry and pharmacognosy are playing important role in treatment for a disease and its prevention. Herbal medicines are being used by about 80% of the world population mostly in the developing countries in the primary health care. There has been an upsurge in demand for the Phyto-pharmaceutical products of Ayurveda in western nations, because of the fact that the synthetic drugs are considered to be unsafe. Due to this many national and multinational pharmaceutical companies are now concentrating on manufacturing of Ayurvedic Phyto-pharmaceutical products. Ayurveda is the Indian traditional system of medicine, which also deals about pharmaceutical science. The Ayurvedic knowledge of the pharmaceutical science is scattered in Ayurvedic classical texts. Saranghadhara Samhita, which is written by Saranghadhara, explain systematically about the information of the Ayurvedic pharmaceutical science and also updated it. Industrialized manufacturing of Ayurvedic dosage forms has brought in new challenges like deviation from basic concepts of medicine preparation. Saranghadhara Samrhita the devout text on pharmaceutics in Ayurveda comes handy to solve such problems, as the methods described are very lucid and easy to follow.

Pharmacovigilance of ayurvedic medicines in India

Tags:

• Medicine, Ayurvedic

Molecular approach to ayurveda

Tags:

• Alzheimer Disease
• Arteriosclerosis
• Free Radicals
• Humans
• Medicine, Ayurvedic
• Models, Biological
• Molecular Biology

Notes:

• In ayurvedic system of medicine, it is considered that a living system is made of panch-mahabuta, in the form of Vata, pitta and kapha at the physical level and satwa, raja and tama at the mental level. This covers the psychosomatic constitution and commonly known as the Tridosh theory. The imbalance in these body humours is the basic cause of any type of disease manifestation. Till date, several objective parameters have been proposed to monitor the level of these basic humours but none of them is complete. In this exercise, now it is proposed to consider free radical theory of diseases as one of the objective parameters. To be more specific, vata can be monitored in terms of membrane bound signal transduction, pitta as the process of phosphorylation and de-phosphorylation of different proteins (signalling moieties and enzymes) and kapha can be viewed as the degree of gene expression as protein synthesis. This can be correlated with the ojas of the body or total body defence mechanism.