Food taboos and their perceived reasons among pregnant women in Ethiopia: a systematic review, 2022.

BACKGROUND: There are foods considered as taboo across different communities in the world and in Ethiopia in particular. Although food taboos exist across all ages or physiologic states, they are predominant among pregnant women and children. Identifying such foods among pregnant women is crucial in providing focused interventions and prevents their negative consequences. Therefore, the aim of this review was to review the available evidence on food taboos and their perceived reasons among pregnant women in Ethiopia to provide comprehensive and precise evidence for decision making. METHODS: Electronic search of the literature was made from Pub-Med, Google Scholar, Google Scopus, and Medline databases using search terms set based on the PICO/PS (Population, Intervention/exposure, Comparison, and Outcome) and PS (Population and Situation) search table. The search was made from December 05, 2020 - December, 29, 2021, and updated on January, 2022. All quantitative and qualitative studies published in English were included in the review. The systematic review protocol was registered at INPLASY (Registration number: INPLASY202310078). The outcome of interest was food taboo for pregnant women and its perceived reasons. The results of the review was narrated. RESULTS: After identifying eighty two articles, thirteen were found eligible for the review. Vegetables, fruits, and fatty foods like meat, and dairy products were considered as taboo for pregnant women in different parts of Ethiopia. The reasons stated for the food taboo vary from fear of having a big baby, obstructed labour, and abortion to evil eye and physical and aesthetic deformities in the newborn. CONCLUSIONS: Though not uniform across the country, there are foods considered as taboo for pregnant women in Ethiopia due to several perceived reasons, misconceptions, and societal influences. This could increase the risk of malnutrition and could have short and long term consequences on both the mother and her growing foetus. Therefore, context specific nutritional counseling with emphasis during ante-natal care and post-natal service is important.

Restricting diet for perceived health benefit: A mixed-methods exploration of peripartum food taboos in rural Cambodia.

Food taboos encompass food restrictions practiced by a group that go beyond individual preferences. During pregnancy and lactation, food taboos may contribute to inadequate nutrition and poor maternal and infant health. Restriction of specific fish, meat, fruits and vegetables is common among peripartum women in many Southeast Asian countries, but data from Cambodia are lacking. In this mixed-methods study, 335 Cambodian mothers were asked open-ended questions regarding dietary behaviours during pregnancy and up to 24 weeks postpartum. Descriptive statistics and content analysis were used to characterize food taboos and multiple logistic regression analyses were conducted to identify predictors of this practice. Participants were 18-44 years of age, all of Khmer ethnicity and 31% were primiparous. Sixty-six per cent of women followed food taboos during the first 2 weeks postpartum, whereas ~20% of women restricted foods during other peripartum periods. Pregnancy taboos were often beneficial, including avoidance of sugar-sweetened beverages, coffee and alcohol. Conversely, postpartum avoidances typically included nutrient-dense foods such as fish, raw vegetables and chicken. Food taboos were generally followed to support maternal and child health. No significant predictors of food taboos during pregnancy were identified. Postpartum, each additional live birth a woman had reduced her odds of following food taboos by 24% (odds ratio [95% confidence interval]: 0.76 [0.61-0.95]). Specific food taboo practices and rationales varied greatly between women, suggesting that food taboos are shaped less by a strict belief system within the Khmer culture and more by individual or household understandings of food and health during pregnancy and postpartum.

Youth Suicide, Supernatural Beings and the Shamanic Response in Hunza: Northern Pakistan.

In recent years, Hunza has seen a surge of suicide cases among youth. This paper attempts to decipher the multiple layers of meanings entailed in suicide cases. The dominant perception among the natives is the attribution of influence to supernatural beings. This paper attempts to provide insights into the supernatural cosmology and its relationship to youth suicide among the Burushaski speakers of Hunza. Using qualitative research methodology, this paper describes the local perception of supernatural beings, and their classifications as well as the role of local shamans, known in Burushaski as bitan. In this scenario, suicide is not seen as a self-destruction, but is rather a punishment by the supernatural beings owing to the violation of the sacred supernatural social order imposed by the spirits connected to the supernatural world. For the natives, both the terrestrial and supernatural spheres share common habitats and mountain ecology; however, the latter is perceived to have more powers than the former. Therefore, breach of this order is highly discouraged and bears dire consequences. What appears as mere supernatural and human conflict actually carries deeper references to social and ecological disruptions.

Drivers of insect consumption across human populations.

Discussions regarding entomophagy in humans have been typically led by entomologists. While anthropologists devote much time to understanding diverse human subsistence practices, historical and cultural variation in insect consumption remains largely unexplained. This review explores the relation between variable ecologies, subsistence strategies, and social norms on insect consumption patterns across past and contemporary human populations. Ecological factors, such as the nutritional contribution of edible insects relative to those of other foraged or farmed resources available, may help explain variation in their consumption. Additionally, our evolved social learning strategies may help propagate social norms that prohibit or prioritize the consumption of some or all edible insects, independent of their profitability. By adopting a behavioral ecological and cultural evolutionary approach, this review aims to resolve current debates on insect consumption and provide directions for future research.

Traditional prenatal and postpartum food restrictions among women in northern Lao PDR.

Culturally determined food restrictions are common among pregnant and postpartum women in Asia. This study aimed to describe perinatal dietary restrictions, factors associated with food avoidances and attainment of minimum dietary diversity (MDD-W) among women in Lao PDR. Mother-child (aged 21 days to <18 months) dyads (n = 682) were enrolled into a cohort study in northern Lao PDR and interviewed at one time point postpartum. During pregnancy and postpartum, 1.6% and 97% of women reported following dietary restrictions, respectively. Cluster analysis identified four distinct postpartum dietary patterns: most restrictive (throughout first 2 months postpartum); least restrictive; 2 weeks highly restrictive and 1 month highly restrictive, followed by 19%, 15%, 5% and 62% of women, respectively. Greater maternal age, gravidity and higher household socioeconomic status were associated with allowing more diverse foods, while women from food insecure households followed more restrictive diets for longer. Women belonging to the Hmong ethnic group followed a highly restrictive diet of white rice and chicken for the first month postpartum. MDD-W was achieved by 10% of women restricting their diet at the time of the interview compared with 17% of women who were consuming their normal diet (p = 0.04). Postpartum dietary restrictions are widespread among women in northern Lao PDR. These highly restrictive diets, low dietary diversity and food insecurity likely contribute to micronutrient deficiencies in women that may have important consequences for their breastfed infants through reduced breastmilk micronutrient content, which requires further exploration. Culturally appropriate strategies to increase micronutrient intakes among women should be considered.

Consumer Nutrition Knowledge and Dietary Behavior in Urban Ethiopia: A Comprehensive Study.

This paper studies the association between nutrition knowledge and consumer dietary behavior using large survey data from 996 respondents in Addis Ababa, Ethiopia. We find that health was the most important factor in individuals' food choice. However, most consumers were found to have imperfect understanding of the link between food and health. Especially, the causes and consequences of obesity were poorly understood. A considerable proportion of respondents also endorsed harmful food taboos. We found that nutrition knowledge was positively associated with more diversified diets and healthy eating attitudes and practices. Individuals with higher levels of nutrition knowledge were also more likely to reject harmful food taboos.

Structure of the space of taboo-free sequences.

Models of sequence evolution typically assume that all sequences are possible. However, restriction enzymes that cut DNA at specific recognition sites provide an example where carrying a recognition site can be lethal. Motivated by this observation, we studied the set of strings over a finite alphabet with taboos, that is, with prohibited substrings. The taboo-set is referred to as [Formula: see text] and any allowed string as a taboo-free string. We consider the so-called Hamming graph [Formula: see text], whose vertices are taboo-free strings of length n and whose edges connect two taboo-free strings if their Hamming distance equals one. Any (random) walk on this graph describes the evolution of a DNA sequence that avoids taboos. We describe the construction of the vertex set of [Formula: see text]. Then we state conditions under which [Formula: see text] and its suffix subgraphs are connected. Moreover, we provide an algorithm that determines if all these graphs are connected for an arbitrary [Formula: see text]. As an application of the algorithm, we show that about [Formula: see text] of bacteria listed in REBASE have a taboo-set that induces connected taboo-free Hamming graphs, because they have less than four type II restriction enzymes. On the other hand, four properly chosen taboos are enough to disconnect one suffix subgraph, and consequently connectivity of taboo-free Hamming graphs could change depending on the composition of restriction sites.

Postpartum sex taboos and child growth in Tanzania: Implications for child care.

The social context and cultural meaning systems shape caregivers' perceptions about child growth and inform their attention to episodes of poor growth. Thus, understanding community members' beliefs about the aetiology of poor child growth is important for effective responses to child malnutrition. We present an analysis of caregivers' narratives on the risks surrounding child growth during postpartum period and highlight how the meanings attached to these risks shape child care practices. We collected data using 19 focus group discussions, 30 in-depth interviews and five key informant interviews with caregivers of under-five children in south-eastern Tanzania. Parental non-adherence to postpartum sexual abstinence norms was a dominant cultural explanation for poor growth and development in a child, including different forms of malnutrition. In case sexual abstinence is not maintained or when a mother conceives while still lactating, caregivers would wean their infants abruptly and completely to prevent poor growth. Mothers whose babies were growing poorly were often stigmatized for breaking sex taboos by the community and by health care workers. The stigma that mothers face reduced their self-esteem and deterred them from taking their children to the child health clinics. Traditional rather than biomedical care was often sought to remedy growth problems in children, particularly when violation of sexual abstinence was suspected. When designing culturally sensitive interventions aimed at promoting healthy child growth and effective breastfeeding in the community, it is important to recognize and address people's existing misconceptions about early resumption of sexual intercourse and a new pregnancy during lactation period.

Multicultural Aspects in Functional Gastrointestinal Disorders (FGIDs).

Cross-cultural factors are important in functional gastrointestinal disorders (FGIDs). In the setting of FGIDs, the aims of this review were to: 1) engender interest in global aspects; 2) gain a clearer understanding of culture, race and ethnicity and their effect on patient care and research; 3) facilitate cross-cultural clinical and research competency; and 4) improve and foster the quality and conduct of cross-cultural, multinational research. Cultural variables are inevitably present in the physician-patient context. Food and diets, which differ among cultural groups, are perceived globally as related to or blamed for symptoms. From an individual perspective, biological aspects, such as genetics, the microbiome, environmental hygiene, cytokines and the nervous system, which are affected by cultural differences, are all relevant. Of equal importance are issues related to gender, symptom reporting and interpretation, and family systems. From the physician's viewpoint, understanding the patient's explanatory model of illness, especially in a cultural context, affects patient care and patient education in a multicultural environment. Differences in the definition and use of Complementary and Alternative Medicine and other issues related to healthcare services for the FGIDs are also a relevant cross-cultural issue. This paper highlights the importance of cross-cultural competence in clinical medicine and research.

Food taboos and nutrition-related pregnancy concerns among Ethiopian women.

AIMS AND OBJECTIVES: To discuss Ethiopian food taboos during pregnancy and their relation to maternal nutritional status and pregnancy outcomes. BACKGROUND: Recent waves of migration have seen large groups of Ethiopian refugees moving to countries around the globe. This is of concern as Ethiopian women are at risk of a number of medical and pregnancy complications. Health is further compromised by poor diet and adherence to cultural food beliefs and taboos. In refugee women, many of these factors correspond with significantly higher rates of pregnancy complications and poor birth outcomes. DESIGN: This is a discussion paper informed by a literature review. METHODS: A search of the Scopus, PubMed, Web of Science and Academic Search Premier databases for the keywords Ethiopian, pregnancy, food and taboos was conducted in the research literature published from 1998-2015. This time is contingent with Ethiopian migration trends. RESULTS: Ethiopian migrant women are at risk of inadequate nutrition during pregnancy. Risks include cultural factors associated with food taboos as well as issues associated with low socioeconomic status. Consequently, Ethiopian women are more likely to have nutritional deficiencies such as anaemia which have been associated with a range of pregnancy complications. CONCLUSIONS: There are many serious consequences of poor diet during pregnancy; however, most of these can be avoided by greater awareness about the role of nutrition during pregnancy and by adopting a balanced diet. RELEVANCE TO CLINICAL PRACTICE: There is an urgent unmet need for nutrition education among Ethiopian women. Research indicates that Ethiopian women are receptive to nutritional advice during pregnancy and also that pregnant women are generally motivated to act in the baby's interest. These factors suggest that this high-risk group would be amenable to culturally appropriate nutrition education, which would provide much-needed meaningful support in pregnancy.

Food taboos practice and associated factors among pregnant women attending antenatal care at Doctor Bogalech Gebre memorial general hospital, Durame town, Southern Ethiopia, 2022.

Background: Food taboos are customs that prevent certain foods and beverages from being consumed within a society for religious and cultural reasons. Due to the restriction of essential foods and beverages, it has a significant negative health impact on pregnant women and offspring. However, there is a lack of data regarding Ethiopian food taboos practices in general and in this study area particularly. Objective: To assess the magnitude of food taboos practice and associated factors among pregnant women in Dr. Bogalech Gebre memorial general Hospital, Durame Town, Southern Ethiopia. Materials and Methods: An institution-based cross-sectional study was conducted among 422 pregnant women from August 1 to 30, 2022 by using systematic sampling techniques. Data were entered into epi-data version 3.1 and exported to SPSS version 26 for further analysis. Statistical significance was declared at a P-value < 0.05 with a 95% Confidence level. Results: From the total 422 pregnant mothers, 54.5% (95% CI 49.90-59.20) of them encounter food taboos practice at least for one food item. The age group of pregnant mothers was 25-34 years [AOR = 0.48, 95% CI (0.28-0.84)]; the number of family size was 4-6 were [AOR = 0.42, 95% CI (0.19-0.88)]. Previous antenatal care [AOR = 1.64, 95% CI (1.02-2.66)], change feeding habit [AOR = 1.52, 95% CI (1.02-2.33)], and nausea and vomiting during pregnancy [AOR = 1.83, 95% CI (1.16-2.91)] were significantly associated with food taboos practice. Conclusion: The magnitude of food taboos practice among pregnant women was public health problems. Age, family size, previous antenatal care follow-up, changing feeding habits, and nausea and vomiting during pregnancy were found to be factors affecting food taboos practice.

Unravelling taboos and cultural beliefs associated with hidden hunger among pregnant and breast-feeding women in Buyende district Eastern Uganda.

BACKGROUND: Food taboos and cultural beliefs among pregnant and breast-feeding women influence their food consumption patterns and hence the health of women and unborn children. Cognizant of their neglect in programs aimed to ameliorate hidden hunger among pregnant and breast-feeding women in Buyende and other resource-poor communities in sub-Saharan Africa, we opted for a study to unravel them to inform program design. METHODS: We documented food taboos and beliefs amongst pregnant and breast-feeding women from six sub-counties of Buyende district in Eastern Uganda. A mixed-methods approach was used, which was comprised of questionnaire interviews with 462 women, eight focus group discussions with 6-10 participants in each and a total of 15 key informant interviews. RESULTS: The present study revealed that 129 (27.9%) of the respondents practice food taboos and adhere to cultural beliefs related to their dietary habits during pregnancy and breast-feeding that are fuelling the prevalence of hidden hunger. The most tabooed foods during pregnancy were sugarcane (17.8%), fishes which included lung fish, catfish and the Lake Victoria sardine (Rastrineobola argentea) (15.2%), oranges (6.6%), pineapples (5.9%), eggs (3.3%), chicken (3.3%) and cassava, mangoes and Cleome gynandra (each at 3%). Most foods were avoided for reasons associated with pregnancy and labour complications and undesirable effects on the baby. Most women learnt of the taboos and beliefs from the elders, their own mother, grandparents or mother-in-law, but there was also knowledge transmission in social groups within the community. CONCLUSIONS: The taboos and cultural beliefs in the study area render pregnant and breast-feeding women prone to micronutrient deficiency since they are denied consumption of a diversity of nutritious foods. There is a need to educate such women about consumption of nutrient-rich foods like fish, eggs, fruits and vegetables in order to improve their health, that of the unborn and children being breast fed. Additionally, culturally appropriate nutrition education may be a good strategy to eliminate inappropriate food taboos and beliefs with negative impact on the health of pregnant and breast-feeding women.

Taboos and Self-Censorship Among U.S. Psychology Professors.

We identify points of conflict and consensus regarding (a) controversial empirical claims and (b) normative preferences for how controversial scholarship-and scholars-should be treated. In 2021, we conducted qualitative interviews (n = 41) to generate a quantitative survey (N = 470) of U.S. psychology professors' beliefs and values. Professors strongly disagreed on the truth status of 10 candidate taboo conclusions: For each conclusion, some professors reported 100% certainty in its veracity and others 100% certainty in its falsehood. Professors more confident in the truth of the taboo conclusions reported more self-censorship, a pattern that could bias perceived scientific consensus regarding the inaccuracy of controversial conclusions. Almost all professors worried about social sanctions if they were to express their own empirical beliefs. Tenured professors reported as much self-censorship and as much fear of consequences as untenured professors, including fear of getting fired. Most professors opposed suppressing scholarship and punishing peers on the basis of moral concerns about research conclusions and reported contempt for peers who petition to retract papers on moral grounds. Younger, more left-leaning, and female faculty were generally more opposed to controversial scholarship. These results do not resolve empirical or normative disagreements among psychology professors, but they may provide an empirical context for their discussion.

Influence of Cultural Beliefs on the Utilization of Integrated Maternal, Newborn, and Child Health Services in Benue State, Nigeria.

Background The maternal mortality ratio in Nigeria is high at 576 per 100,000 live births. The health policy is in favor of health advocacy programs that promote the utilization of integrated maternal newborn and child health (IMNCH) services in local primary health centers by childbearing mothers. Cultural factors, however, have been shown to limit the widespread adoption of these services. The purpose of this study was to investigate the influence of cultural beliefs on the utilization of IMNCH services by child-bearing mothers (CBMs) in Benue state. Methods A community-based correlational survey research was conducted on a random sample of 1,200 CBMs. A multistage sampling technique was used to select the study participants and a pretested, structured questionnaire was used to collect data through face-to-face interviews. Only 896 copies of the distributed Integrated Maternal Newborn and Child Health Services Utilization Questionnaire (IMNCHSUQ) had complete information and were used for analysis. The collected data were managed and analyzed using SPSS version 25 (IBM Corp., Armonk, NY). Mean, standard deviation, and point-biserial correlation were used to answer the research questions while linear regression was used to test the null hypotheses at a 0.05 level of significance. Results The majority of the CBMs were married (79.7%) and unemployed (66.0%) while the predominant age group was between 15 and 24 years (42.7%). CBMs had a high level of utilization of IMNCH services (X ®=3.30, SD=0.94); there was a positive moderate relationship between IMNCH utilization and cultural factors (rbp=.43, ρ= 0.000). Results also suggest that cultural factors were significant predictors of IMNCH services utilization in Benue State, Nigeria. Conclusion Any health education program for maternal and child health in Benue State should take cognizance of the cultural values, beliefs, and norms of the people to sustain positive ones while discouraging values and norms detrimental to the health and well-being of CBMs and their children.

The misbeliefs and food taboos during pregnancy and early infancy: a pitfall to attaining adequate maternal and child nutrition outcomes among the rural Acholi communities in Northern Uganda.

BACKGROUND: In developing countries, the practice of food taboo is pervasive. The types of foods considered as taboos and the reasons attached to taboos vary from society to society. Food taboos have been recognized as one of the factors contributing to maternal undernutrition in pregnancy, especially in rural settings. In the rural Acholi community where malnutrition is prevalent, very little is known about these food taboos and misbeliefs. This study, therefore, aims to explore various misbeliefs and food taboos in the time of pregnancy that can influence maternal and child nutrition outcomes in Acholi. METHODS: A community-based qualitative cross-sectional study was conducted between April and May 2022 in five districts in the Acholi subregion. Focus group discussions (FGDs) and key informant interviews (KIIs) were used to collect data. Data transcription was done verbatim, organised into themes, assigned unique color codes, and manually analysed thematically. RESULTS: Upon scrutiny of the transcripts, three themes were eminent. The first theme focused on foods that are considered taboos in Acholi community and the reasons linked to them. Participants indicated offals, chicken, wild birds, smoked meat and fish, sugarcane, garden egg ('Tula'), groundnut, bush meat, mushrooms, honey, sour fruits, or meals (oranges, mango, passion fruits, lemon, tamarind, 'Malakwang'), goat's meat, 'Lalaa' (the bitter green leafy vegetable), and 'Lamola' (Hyptis spicigera) as the major taboo foods. The second theme was the reasons underlying the adherence to the food taboos and misconceptions. Cultural dictates, individual characteristics, and societal context were the main reasons for the adherence to food taboos. The third theme looked at the misconceptions and other taboos during pregnancy. It was found that pregnant women are not allowed to touch grave soil, shave their hair, walk over an anthill, slaughter chicken or birds, have sex during pregnancy, sit on animal's hide or skin, and/or touch needles. CONCLUSIONS: Nutritional counseling and education should focus more on addressing food taboos. The mode of delivery of the nutrition message should be inclusive, targeting pregnant women and their spouses, school-going children, adolescent girls, and cultural leaders at their respective points of contact.

Food taboos among pregnant women and associated factors in eastern Ethiopia: A community-based cross-sectional study.

Objective: The main aim of this study was to assess food taboos and associated factors among pregnant women in eastern Ethiopia. Methods: A community-based cross-sectional study was conducted among randomly selected 422 pregnant women at Haramaya Demographic Surveillance System from Haramaya District, eastern Ethiopia. Data on sociodemographic conditions, the presence of food taboos, and perceived reasons were collected using the face-to-face interview method by trained data collectors through arranged home visits. Collected data were entered into EpiData 3.1 and exported to statistical package for social sciences version 23 for cleaning and analysis. Descriptive, binary, and multiple logistic regression analyses were carried out to determine the relationship between explanatory and outcome variables. Adjusted odds ratio (AOR) with 95% confidence interval (CI) at p value less than 0.05 was used to declare significant association. Results: Approximately half (48%, 95% CI: 43%, 52%) of the pregnant women reported the presence of pregnancy-related food taboos. Pregnant women who have heard about food taboos (AOR: 3.58; 95% CI: 1.89, 6.83), pregnant women had friends who avoided food (AOR: 1.91; 95% CI: 1.22, 2.99), women's monthly income ⩽840 ETB (AOR: 1.73; 95% CI: 1.10, 2.73), and pregnant women who had not attended formal education (AOR: 1.95; 95% CI: 1.18, 3.23) were more likely to report food taboos. The odds of pregnant women who had attended uptake of immunization services were less likely to have food taboos (AOR: 0.35; 95% CI: 0.21, 0.58). Conclusion: Pregnancy-related food taboos among pregnant women are unacceptably high. Therefore, awareness creation and nutritional counseling at health service delivery points are imperative actions for pregnant women to avoid food taboos norms. Further research should be done to understand the social and cultural ground of food taboos during pregnancy.

Traditional Individual and Environmental Determinants of Healthy Eating in Vihiga County, Western Kenya.

Traditional ethnic groups in Kenya are unlikely to eat a healthy and diversified diet due to many individual and environmental factors, which may result in poor health status. Therefore, the determinants of eating behavior need to be identified prior to any public health action. For this study, focus group discussions (15 in total) in a double-layer design were conducted, comprising adult men and women from 5 villages of Vihiga County. Questions explored knowledge; barriers and cues to action toward eating a healthy diet containing a variety of foods; including indigenous food species. We found that healthy eating concepts are known; however, several taboos that restrict food consumption reduce local diet quality in terms of diversity. Nutrition education is a cue to action. We identified several individual and environmental determinants of eating behavior in the studied communities. Public health action should focus on supporting healthy eating behaviors and refining some taboos' beliefs.

Food taboos and associated factors among agro-pastoralist pregnant women: A community-based cross-sectional study in Eastern Ethiopia.

In underdeveloped nations, cultural norms that are harmful to women's health, such as food taboos, are responsible for five to fifteen percent of pregnancy-related deaths. Food Taboo traditions prevent women from consuming particular foods, which reduces dietary diversity and food quality and may have detrimental nutritional effects. However, little is known about Ethiopia's dietary taboos and related issues. So, the purpose of this study was to find out how common food taboos are among pregnant women in agro pastoralist settings, as well as the accompanying factors. 636 pregnant women were enrolled in a community-based cross-sectional study using a two-stage cluster sampling strategy, distributed over seven clusters. Data were exported from Epi Data version 3.01 to Statistical Package for Social Science version 20 after being entered. The prevalence of dietary taboos in this study was 67.4% (95% CI: 63.7%, 71.1%). Food taboos were independently and significantly predicted by lack of formal education [AOR = 1.97 (95% CI: 1.583, 4.496), low wealth index [AOR = 2.26 (95% CI: 1.173, 4.353)], absence of antenatal care visits [AOR = 6.16 (95% CI: 4.996, 10.128), lack of knowledge of maternal nutrition [AOR = 4.94 (95% CI: 3.799, 8.748)], and negative attitude toward maternal nutrition [ In the research area, dietary taboos were very common. Food taboos were independently predicted by low wealth index, lack of maternity care visits, lack of formal education, ignorance of maternal nutrition, and unfavorable attitudes. Therefore, it is highly advised that strong community-based maternal nutrition education and counseling, raising women's income, and preparing young women for study in order to improve their educational standing be implemented.

Nexus between indigenous ecological knowledge and ecosystem services: a socio-ecological analysis for sustainable ecosystem management.

The well-being of the human society cannot be ensured and sustainable unless the flow of Ecosystem Services (ESs) would be matching with their consistent demand. The consistent flow of ESs required sustainable management of ecological resources of the ecosystem. The management of ecosystem can be ensured with variety of approaches. Integration of indigenous ecological knowledge (IEK) in management prescription with the view that IEK-based extraction of ESs ensures removal of resources from the ecosystem within the limit thereby ensuring the sustainability of ecosystem. The present study is an evaluation to understand the nexus between ESs and IEK for sustainable environmental management. The focus of the study was a tribal dominated socio-ecological patch of Barind Region of Malda district, Eastern India. The assessment of ESs and IEK was based on the data collected from the randomly selected tribal households following the pre-tested questionnaire containing questions on ESs as per millennium ecosystem assessment. The data were analyzed following social preference approach, and statistical tests (Kruskal-Wallis and Mann-Whitney). General linear model (GLM) has also been used to examine the impact of socio-demographic attributes on the perceived valuation of ESs. The results revealed that the provisioning ESs (such as water, fuel wood, medical plants) were most preferred followed by cultural and regulating ESs by tribal. Differential importance of ESs was observed among tribal and accounted by gender, education as well as age of the tribe. A gap between the actual accessibility and evaluation of ESs by the tribal communities was also apparent. The socio-demographic attributes have an immense impact on the valuation of ESs and also governed based on the IEK. Various types of indigenous ecological belief systems were closely linked with conservation of ecosystem and sustainable supply of ESs. The present study can contribute to understand socio-ecological nexus with the lens of IEK in tribal dominated ecological landscapes for improved ecosystem and environmental management besides ensuring sustainability of flow of ESs.

Pay Your Debts: Moral Dilemmas of International Debt.

Should a government repay its international debts even if this imposes severe hardships on its citizens? Drawing on moral psychology, we investigate when people think a government is morally obligated to pay its debts. Participants read about a government that has to decide whether to default on its debt payments or cut vital programs. Across conditions, we varied the number of jobs at stake and whether a full or partial default is required to save them. Overall, most participants judged that a government should pay its debt even when the damage to the debtor is greater than the benefit to the lender. As the damage to the debtor became extreme, participants increasingly said the government should default, but they still judged that defaulting is morally wrong. In Experiment 2, we find in a national sample of Americans that political conservatives were more opposed to default than liberals. We discuss implications for policy, public opinion, and public welfare during economic downturns. Supplementary Information: The online version of this article (10.1007/s11109-020-09675-6) contains supplementary material, which is available to authorized users.