Mapping nut-cracking in a new population of wild capuchin monkeys (Sapajus libidinosus) at Ubajara National Park, Brazil.

Populations of bearded capuchin monkeys (Sapajus libidinosus) vary in their tool use behaviors, with some of this divergence regarded as culturally determined. The use of stone tools, primarily to crack open encased foods, is widespread among bearded capuchins living in dry habitats (Caatinga and Cerrado). Significant diversity in targets, processed foods, material, and size of tools is observed across populations. However, so far, only a few sites have been systematically studied, and we are still distant from a representative picture of the range of variation in capuchins' culture. In this study, we did a systematic assessment of stone tool use sites in the Ubajara National Park (UNP), in the Caatinga region of Ceará, Brazil, recording and measuring stone tools, processed foods, and available lithic resources as part of an extensive comparative research, the CapCult project. We found indirect and direct evidence that capuchin monkeys at UNP customarily use hammerstones and anvils to process at least two species of palm nuts, macauba (Acrocomia aculeata) and the harder babaçu (Attalea speciosa). Most of the anvils were rock surfaces and had leftovers of only one palm nut species. The hammerstones used to process both palm nuts were not significantly different in weight, although the ones used for Ac. aculeata were longer. We found a higher frequency of nut-cracking sites in the drier lowland area of the park, reflecting differences in the density of the most common palm species, Ac. aculeata, and availability of raw stone material. The stone tool use observed in UNP is within the scope of previously reported in savannah capuchin populations. Our study widens the knowledge of stone tool-use diversity in wild capuchin monkeys, which could contribute to shaping conservation policy, including cultural traits.

Deconstructing nursing's paradoxical relationship with the concept of complexity.

Although nursing seems to understand itself and its practice as complex, the literature is less clear about what this actually means. While complexity is discussed as an attribute of nursing, it is also suggested that complexity in nursing remains misunderstood and poorly articulated, is devalued, is not considered as a measure of health outcomes and remains invisible. Despite the overarching lack of a definition, some nurse scholars have conceptualized complexity as a complex intervention. For these authors, complexity becomes a complex intervention defined as that which is composed of component parts interacting in a variety of ways that influence the delivery of and outcomes of health-related interventions for populations. Conceptualizing complexity as a complex intervention forces nursing to embrace and adopt a received interpretation of complexity as expressed through complexity theory and complexity science. While complexity theory may afford us some tools for thinking about complexity, when we deconstruct nursing complexity to explicitly determinate and quantifiable tasks, this artificially narrowed orientation to complexity reveals an oversimplified explanation of the complexities associated with nursing and serves to blind us to its real qualities. Through a consideration of complexity from a Western philosophical tradition, I demonstrate that when nursing adopts the received interpretation of complexity as a complex intervention, this perspective on complexity contains nursing epistemologically and ontologically. I offer an extended conceptualization of complexity framed upon the consideration that nurses assume complexity and do not reduce it; that nurses have the capacity to not be paralysed by complexity and have developed logics to mobilize it in productive ways. Mobilizing complexity through navigating paradox and contradiction shapes an orientation to complexity that embraces an extended epistemology. This extended epistemology is characterized by a 'yes/and' mindset that expresses the dynamic and generative relationship between forms of knowledge which reflects complexity that characterizes nursing.

A Framework for Examining Bioethical Issues from a Sunni Perspective: Maslaha.

All religions should develop convincing responses to emerging bioethical problems stemming from medical and technological advancements. Additionally, believers need to know their faiths' interpretations of bioethical issues to be able to make medical decisions in line with their religious values. Therefore, Islamic bioethics should provide Muslims with conclusive and credible answers regarding newly rising problems in health care by revisiting the religious norms and decrees. However, the diversity in the Islamic denominations, the traditionalist aspect of the Sunni jurisprudence demanding strict compliance with the scriptural texts, the lack of unanimously accepted authority, and the limited number of academic works in Islamic bioethics (at least in English) complicate exploring new standards or rules for new ethical matters. In this view, the present paper aims to delineate two primary Islamic theological schools and propose al-Ghazali's maslaha as a general framework to analyze bioethical issues in the Sunni tradition. Maslaha allows exercising discretion in light of the protection of five fundamental values: religion, life, reason, lineage, and property. Maslaha has the potential to enable Sunni Muslims to appraise contemporary ethical questions, concerns, and dilemmas through an Islamic view and make more autonomous decisions by having religious guidelines.

Partisan Legal Traditions in the Age of Camden and Mansfield.

The 18th century is often treated by scholars as a period of juristic consensus. This article argues, in contrast, that the late 18th century saw the emergence of rival 'Patriot' and 'Tory' legal traditions. Through a detailed study of the jurisprudence of Lords Camden and Mansfield-who were both pillars of the law, as well as political and juristic rivals-we show that they differed systematically in their understanding of the common law, and that those differences had a partisan cast: although they were not crude attempts to instrumentalise law to political ends, their political and jurisprudential commitments influenced each other and emerged from the same intellectual roots. We place these differences in the context of the fragmentation of 18th-century Whig politics, and argue that they have important implications for how we understand and make use of the common law tradition in present-day scholarship.

Effect of traditional Chinese medicine combined group psychotherapy on psychological distress management and gut micro-biome regulation for colorectal cancer survivors: a single-arm phase I clinical trial.

OBJECTIVE: To evaluate the efficacy and feasibility of utilizing Traditional Chinese Medicine (TCM) combined group psychotherapy intervention on psychological distress management and gut micro-biome regulation for colorectal (CRC) survivors. METHODS: A single-arm phase I clinical trial was conducted between December 2020 and December 2021 in Xiyuan Hospital and Beijing Cancer Hospital in China. Inclusion criteria included stage I-III CRC survivors after radical surgery with age between 18 and 75. The intervention was a 6-week online TCM combined group psychotherapy intervention including 90-min communication, TCM lifestyle coaching, self-acupressure guidance, and mindfulness practice led by TCM oncologist and psychiatrist each week. Outcomes were measured by Self-rating Anxiety Scale (SAS), Self-rating Depression Scale (SDS), Fear of Cancer Recurrence Inventor (FCRI), and Quality of Life Questionnaire (QLQ-C30). Fecal samples before and after intervention were collected for 16Sr RNA analysis. RESULTS: We recruited 40 CRC survivors and 38 of them finally completed all interventions with average age of 58±13 years' old. Paired t-test showed that SAS at week 2(35.4±5.8), week 4 (37.9±10.5) and week 6 (31.3±6.4) during the intervention was significantly lower than baseline (42.1±8.3, p<0.05 respectively). SDS score also declined substantially from baseline (38.8±10.7) to week 2 (28.3±8.8, p<0.001) and week 6 (25.4±7.7, p<0.001). FCRI decreased from 19.4±7.2 at baseline to 17.5±7.1 at week 4 (p=0.038) and 16.3±5.8 at week 6 (p=0.008). Although changes of QLQ-C30 were not statistically prominent, symptom burden of insomnia and fatigue significantly alleviated. The abundances of gut microbiota Intestinibacter, Terrisporobacter, Coprobacter, and Gordonibacter were all significantly elevated after intervention. CONCLUSIONS: TCM combined group psychotherapy intervention is feasible and effective to reduce CRC survivors' psychological distress and modulate certain gut bacteria which might be associated with brain-gut axis effect. It is necessary to carry out with phase II randomized controlled clinical trial.

Religious and traditional beliefs and practices as predictors of mental and physical health outcomes and the role of religious affiliation in health outcomes and risk taking.

BACKGROUND: While many studies from sub-Saharan countries, including Zimbabwe, allude to the important role of religion and tradition for young people living with HIV (YPLHIV), most of these studies tend to be descriptive and lack advanced statistical analysis. This study aims to close this gap. METHODS: Data for this study was collected between July and October 2021 from 804 YPLHIV (aged 14-24) in Zimbabwe. The questionnaire included questions regarding participants' conceptions of HIV, their health seeking and risk-taking behaviour, current HIV viral load results, the prevalence of opportunistic infections, their mental health status, and demographic characteristics. The analysis was done using multilevel mixed-effects logistic regression. RESULTS: We found that Traditional religious affiliation was linked to overall lower viral load (OR: 0.34; CI: 0.12-0.96; P: 0.042), Apostolic to more (OR: 1.52; CI: 1-2.3; P: 0.049) and Pentecostal to less (OR: 0.53; CI: 0.32-0.95; P: 0.033) treatment failure. Additionally, conceptions about HIV without spiritual or religious connotation, such as 'seeing HIV as result of a weak body' was associated with lower risk of treatment failure (OR: 0.6; CI: 0.4-1.0; P: 0.063), higher chances for undetectable viral load (OR: 1.4; CI: 1-2; P: 0.061), and overall lower viral load (OR: 0.7; CI: 0.5-1; P: 0.067). Moralizing concepts of HIV, like 'seeing HIV as a result of sin in the family', was linked to higher risk of opportunistic infections (OR:1.8; CI:1.1-3; P: 0.018), and higher risk of treatment failure (OR: 1.7; CI: 0.7-1.1; P: 0.066). Religious objections toward certain forms of therapy, like toward cervical cancer screening, was linked to higher risk of mental problems (OR: 2.2; CI: 1.35-3.68; P: 0.002) and higher risk of opportunistic infections (OR:1.6; CI:1.1-2.1; P: 0.008). Religious affiliations significantly influenced conceptions of HIV, health seeking behaviour, and risk taking. CONCLUSION: To our knowledge, this study is the first to provide evidence about the statistically significant associations between religious and traditional beliefs and practices and current health outcomes and health risk factors of YPLHIV in Zimbabwe. It is also the first to identify empirically the role of religious affiliations as predictors of current viral load results. This new knowledge can inform contextualized approaches to support YPLHIV in Zimbabwe.

The use of Thai herbal galactogogue, 'Plook-Fire-Thatu', for postpartum heat re-balancing.

Plook-Fire-Thatu is a traditional Thai medication designed to assist breastfeeding moms. However, no documented clinical research on its efficacy exists. Therefore, the authors recruited women who had a singleton baby vaginally between June 2019 and July 2020 and randomly allocated them to one of three groups: Plook-Fire-Thatu, Domperidone, or Placebo. The test-weight method was used to compare breastmilk amounts. During the hospital stay, all volunteers and newborns were followed for adverse effects. There were three groups of participants: Plook-Fire-Thatu 78, Domperidone 74, and Placebo 76. On the third postpartum day, the Plook-Fire-Thatu group exhibited a statistically significant increase in breastmilk quantity (F=15.11, p≤0.01). The mean body temperature of postpartum women in the Plook-Fire-Thatu group on the third day was significantly higher than in the placebo group. (F=4.22, p=0.016). Participants and infants in the intervention groups experienced a few adverse effects. In comparison to domperidone, Plook-Fire-Thatu has been discovered to be a natural way to increase postpartum breastmilk supply.

Exploring the interplay of environmental conservation within spirituality and multicultural perspective: insights from a cross-sectional study.

The need to protect and sustain environmental resources for future generation remains sacrosanct in global sustainability agenda. This study was aimed at exploring the interplay between environmental conservation and spirituality from a multicultural perspective. While studies on "spirituality" have monumentally gained global attention, a growing number of evidence underscore the critical role of spiritual resources available for ensuring environmental stewardship. In this present study, attempt was made to respond to some critical questions: Is there any significant association between spirituality and environmental responsibility? What is the impact of spiritual leadership on environmental conservation? What key messages do spiritual leaders need to prioritize to encourage environmental conservation? And what are some of the spirituality-related predictors of willingness to engage in global environmental conservation efforts among the respondents? To determine this nexus between spirituality and environmentalism, a cross-sectional study design was adopted. Primary data were collected by means of a validated and adapted instrument from various literature searches. Data collected from a sample of 1,438 respondents were entered on Excel spreadsheet and eventually exported on SPSS version 21 for further analysis. Every segment of the instrument used yielded a Cronbach's alpha reliability test result of no less than 0.70. Descriptive statistics and ordinal logistics regression analysis were employed. The findings revealed that majority of respondents expressed a high level of spirituality (p value < 0.05). Majority (70%) of the respondents believe that everyone has a duty of care toward nature. More than two-third (> 60.0%) would be more inclined to observing environmental conservative measures if their spiritual leaders would continue to give exemplary teachings on environmental conservation. While a few indicators of spirituality yielded direct correlation with the willingness to engage in global environmental conservation efforts, most of the selected indicators reflect willingness. Some of these (predictors) include how often respondents pray, meditate, and fast; caring about people, animals, and the planet; being just happy to be alive; etc. In conclusion, this study reasoned that spirituality could indeed serve as a foundation for environmental conservation campaigns and could reinforce pro-environmental behaviors.

Interpretation about Death Rite of the Nias Ethnic and its Relation to Social Order.

This study reports on the description and analysis of death rituals that are a tradition of the Nias tribe in Indonesia. Descriptive discussion of rites and rituals of death using the perspective of cultural anthropology and the sociology of religion. In Nias belief, the spirits of the dead can be transferred into statues and become objects of worship, which are highly respected but also feared. Although Christianity has replaced tribal religion, the strength of tradition in the old beliefs persists to this day, so syncretism is unavoidable. The research findings show that death rituals become religious tools that maintain traditional values on the one hand and become legitimate tools to increase social status and cohesion in society. The rituals of death are integrated into social interactions where people carry out symbols and form social order. This finding proves that modern society's social cohesion is inseparable from tradition's role.

Subsidiarity and Participation in an Age of Catholic Mega-Systems.

While the number of Catholic healthcare facilities has held stable over the last several decades, Catholic healthcare has followed the trend of merging facilities and systems into "mega-systems." These consolidations can be beneficial for creating continuums of care, lowering operating costs, ensuring long-term viability, and sharing physical, digital, and human resources. However, with larger systems comes a practical need to be integrated to some degree, and the pressure to standardize policies and practices across regions is present. To address this need and pressure, the Catholic Social Teaching principles of subsidiarity and participation should guide system and local administrators. Subsidiarity and participation encourage all decision making to happen at the most local levels and to include as many of the people those decisions affect as possible. I will review both the pragmatic benefits of keeping decisions as local and rooted as possible as well as the moral benefits of allowing as many administrators and health care professionals to exercise and form their virtues as moral agents. In a time when changes to medical care have created many procedural responsibilities and cut into time spent in moral witness, institutions, even mega-systems, should remain attentive to the ways in which the moral agents of their system are formed and exercised.

["Roma adolescents: a more varied reality than we think"]. / « Les adolescents roms : une réalité plus variée qu'on ne croit ¼.

The Roma are a population that has been recorded in Europe since the Middle Ages. Today, there are more than ten million of them on the European continent, especially in Eastern Europe. They form several groups of great linguistic, cultural and social diversity, who are generally stigmatized by the majority populations despite multiple forms of integration. Some of them live in very precarious conditions, sometimes in ghettoized neighborhoods, like the people cared for by the association Médecins du Monde in Bulgaria. Livia Otal, an anthropologist by training and coordinator of the Bulgaria mission of Médecins du Monde, presents the actions carried out with these populations, particularly adolescents.

Comparison of life quality in older adults living in traditional family versus nursing home: a systematic review and meta-analysis.

To assess and compare the QoL of the older people dwelling in traditional family versus nursing home/institution. A comprehensive literature search was performed on 10 January 2018 to identify studies that investigated the QoL of older adults dwelling in family versus nursing home settings. Analyses were run using random-effects meta-analyses. A total of six cross-sectional studies with 1623 people were included. The quality of included studies was moderate. Meta-analysis showed that compared with nursing home support, the family support could significantly improve the physical health (6 studies, SMD = 0.50, 95%CI: 0.32-0.68, p < 0.05), mental status (6 studies, SMD = 0.45, 95%CI: 0.26-0.65, p < 0.05), and social relationship (5 studies, SMD = 0.51, 95%CI: 0.19-0.83, p < 0.05). Traditional family support model demonstrated a significant improvement in the physical health, psychological status and social relationships among older adults. The conclusions were driven by cross-sectional studies, Larger, adequately powered RCTs are required to confirm our finding.

Tradition and invention: The bifocal stance theory of cultural evolution.

Cultural evolution depends on both innovation (the creation of new cultural variants by accident or design) and high-fidelity transmission (which preserves our accumulated knowledge and allows the storage of normative conventions). What is required is an overarching theory encompassing both dimensions, specifying the psychological motivations and mechanisms involved. The bifocal stance theory (BST) of cultural evolution proposes that the co-existence of innovative change and stable tradition results from our ability to adopt different motivational stances flexibly during social learning and transmission. We argue that the ways in which instrumental and ritual stances are adopted in cultural transmission influence the nature and degree of copying fidelity and thus also patterns of cultural spread and stability at a population level over time. BST creates a unifying framework for interpreting the findings of otherwise seemingly disparate areas of enquiry, including social learning, cumulative culture, overimitation, and ritual performance. We discuss the implications of BST for competing by-product accounts which assume that faithful copying is merely a side-effect of instrumental learning and action parsing. We also set out a novel "cultural action framework" bringing to light aspects of social learning that have been relatively neglected by behavioural ecologists and evolutionary psychologists and establishing a roadmap for future research on this topic. The BST framework sheds new light on the cognitive underpinnings of cumulative cultural change, selection, and spread within an encompassing evolutionary framework.

The Return of the Geneticist: Theodosius Dobzhansky, Edward Chapin, and Museum Taxonomy.

In Fall 1939, as war engulfed Europe, the author of one of the most influential texts on genetics and evolution, Theodosius Dobzhansky, wrote a letter to curator of insects at the United States National Museum, Edward Albert Chapin. Dobzhansky wished to know what Chapin thought about his pursuing some taxonomic work on an old fascination of his: lady-bird beetles. This paper examines the resulting correspondence as a window into Dobzhansky's attitude toward taxonomy, the different pressures on geneticists and taxonomists when wrestling with how to name species, the relation between biological theory and taxonomic practice, and how claims regarding human races may have motivated Dobzhansky's continued interest in the work of beetle taxonomists. In doing so, this article builds on the work of Paul Farber and others to highlight the importance of including museums, taxonomy, and the naturalist tradition within the history of twentieth-century biology.

Harm reduction acceptability and feasibility in a North American indigenous reserve community.

AIMS: The present study assessed community and culturally specific alcohol-related harm among North American Indigenous (NAI) individuals, as well as the acceptability and feasibility of harm reduction approaches in one reserve-based NAI community. METHODS: Participants lived on or near a NAI reserve in Canada. Semi-structured focus groups were conducted with health care workers (N = 8, 75% NAI) and community members (N = 9, 100% NAI). Self-report questionnaires were administered that measured acceptability and feasibility of harm reduction strategies. RESULTS: Conventional content analysis revealed loss of culture as culturally specific alcohol-related harm. Health care workers rated harm reduction approaches to be acceptable and feasible, while community participants were more mixed. Majority of participants felt that some harm reduction strategies could provide opportunities for individuals who use alcohol to connect to Indigenous culture and traditions. However, there were mixed findings on whether harm reduction strategies are consistent with Indigenous cultural traditions and values. CONCLUSION: Future research is needed to evaluate potential utility of harm-reduction approaches for NAI communities.

Soft Skills Are Hard Skills-A Historical Perspective.

The increasingly swift changes in the field of medicine require a reassessment of the skills necessary for the training of technically qualified doctors. Today's physicians also need to be capable of managing the complex issue of personal relationships with patients. Recent pedagogical debates have focused on so-called "soft skills", whose acquisition is presented in literature as a quite recent addition to medical studies. Moreover, the historical investigation of deontological texts dating from the mid-nineteenth century back to the Hippocratic Oath shows that medicine has always discussed the need to integrate technical expertise in medicine with specific personal and relationship-based skills. Debates have often circled around whether these "soft skills" could actually be taught or how they could be successfully transmitted to training physicians. The belief that defining medicine is more complex than defining other similar sciences and that the instruments to be used in the relationship with patients cannot be limited to those provided by technical aspects shows a new awareness. Today, this view is often stated as an innovative realization on the part of doctors with regard to the complexity of training and action in a delicate area in which they are entrusted with the management of the balance of the system that is the human body.

Early Upper Paleolithic subsistence in the Levant: Zooarchaeology of the Ahmarian-Aurignacian sequence at Manot Cave, Israel.

The Early Upper Paleolithic period in the Levant is essential in the studies of the establishment of modern human communities outside Africa, and corresponding archaeological evidence may be used to shed light on human ecology, economy and demography. Specifically, cultural differences between two Early Upper Paleolithic entities, the Early Ahmarian and the Levantine Aurignacian, raise the question of differing adaptations. In this article we use archaeofaunal remains from the Early Upper Paleolithic sequence at Manot Cave (Western Galilee, Israel), to track human hunting patterns, carcass transport and processing within the Early Ahmarian (46-42 ka) and Levantine Aurignacian (38-34 ka) phases. We test two hypotheses: 1) the Ahmarian and Aurignacian represent adaptations to different environments; and 2) the two entities differ in mobility patterns and site use. Our multivariate taphonomic analysis showed subtle differences in depositional processes between the two phases and demonstrated a primarily anthropogenic complex. In both phases, human subsistence was based on two ungulate species, mountain gazelle (Gazella gazella) and Mesopotamian fallow deer (Dama mesopotamica), with some contribution from birds, tortoises and small mammals. Among the gazelles, it appears that female herds were targeted, and that hunting took place close to the cave. The results of the research show great similarity in environmental exploitation between the Ahmarian and Aurignacian phases concerning prey spectrum and choice, carcass transport and processing. These patterns occupy a middle position between the Middle Paleolithic and the late Epipaleolithic of the region. Despite this, there are also several significant differences between the phases such as increased exploitation of small game (especially birds) and faster accumulation and higher densities of material in the Aurignacian. This may indicate greater occupation intensity during the Aurignacian compared to the Ahmarian, and thus could explain the outstanding character of this entity in the Levant.

Population history of Brazilian south and southeast shellmound builders inferred through dental morphology.

OBJECTIVE: The Southeast and South Coast of Brazil was inhabited during most of the Holocene by shellmound builders. Although there are cultural differences in the archaeological record between regions, it is still debatable how these differences may relate to different population histories. Here, we contribute to this discussion by exploring dental morphological affinities between several regional series. MATERIALS AND METHODS: Dental morphology of 385 individuals from 14 archaeological sites was analyzed using the Arizona State University Dental Anthropology System. Fifteen traits were used to explore morphological affinities among series through Euclidean distance, Mean Measure of Divergence, and Principal Component Analysis. Mantel matrix correlation and partial correlation tests were used to examine the association between biological, geographic, and chronological distances. RESULTS: Morphological affinities show that ceramic and nonceramic South Coast groups cluster and differ from most Southeast series. In contrast, Southeast coastal and riverine groups display high morphological variance, showing less biological coherence among them. These biological distances between regions are partially explained by geography, but not by chronology. CONCLUSIONS: The results support that these coastal populations were low-mobility groups. Although interactions between individuals of different regions likely existed, gene flow occurred mostly among individuals from local or adjacent areas. The introduction of ceramic in the South Coast is not associated with changes in dental morphology patterns, suggesting its adoption is not exclusively associated with the arrival of different biological groups. Southeast coastal and riverine groups show high phenotypic diversity, suggesting a different history of human occupation and cultural development than observed in the South Coast.

The influence of social and cultural practices on maternal mortality: a qualitative study from South Punjab, Pakistan.

BACKGROUND: A disproportionately high rate of maternal deaths is reported in developing and underdeveloped regions of the world. Much of this is associated with social and cultural factors, which form barriers to women utilizing appropriate maternal healthcare. A huge body of research is available on maternal mortality in developing countries. Nevertheless, there is a lack of literature on the socio-cultural factors leading to maternal mortality within the context of the Three Delays Model. The current study aims to explore socio-cultural factors leading to a delay in seeking care in maternal healthcare in South Punjab, Pakistan. METHODS: We used a qualitative method and performed three types of data collection with different target groups: (1) 60 key informant interviews with gynaecologists, (2) four focus group discussions with Lady Health Workers (LHWs), and (3) ten case studies among family members of deceased mothers. The study was conducted in Dera Ghazi Khan, situated in South Punjab, Pakistan. The data was analysed with the help of thematic analysis. RESULTS: The study identified that delay in seeking care-and the potentially resulting maternal mortality-is more likely to occur in Pakistan due to certain social and cultural factors. Poor socioeconomic status, limited knowledge about maternal care, and financial constraints among rural people were the main barriers to seeking care. The low status of women and male domination keeps women less empowered. The preference for traditional birth attendants results in maternal deaths. In addition, early marriages and lack of family planning, which are deeply entrenched in cultural values, religion and traditions-e.g., the influence of traditional or spiritual healers-prevented young girls from obtaining maternal healthcare. CONCLUSION: The prevalence of high maternal mortality is deeply alarming in Pakistan. The uphill struggle to reduce deaths among pregnant women is firmly rooted in addressing certain socio-cultural practices, which create constraints for women seeking maternal care. The focus on poverty reduction and enhancing decision-making power is essential for supporting women's right to medical care.

Round the world, many women are dying because of complications during pregnancy or in childbirth. These deaths are more frequent in developing and underdeveloped countries. Some reasons for this are related to social and cultural factors, which form barriers to women using appropriate maternal healthcare. Therefore, this study aims to explore socio-cultural factors leading to a delay in seeking maternal healthcare in South Punjab, Pakistan. We interviewed a variety of people to get an overview of this topic: (1) 60 interviews were conducted with gynaecologists, (2) we performed four focus group discussions with eight to ten Lady Health Workers providing maternal healthcare, and (3) we talked with family members of mothers who had died.The study shows that delays in seeking care are related to poor socioeconomic status, limited knowledge about maternal care, and low incomes of rural people. The low status of women and male domination keeps women less empowered. In addition, early marriages and lack of family planning due to cultural values, religion and traditions stopped young girls from getting maternal healthcare.The number of new mothers who die is very worrying in Pakistan. One of the important tasks for reducing deaths among pregnant women is to address certain socio-cultural practices. It is very important to reduce poverty and improve decision-making power to make sure women can use their right to medical care.

The Value of 'Traditionality': The Epistemological and Ethical Significance of Non-western Alternatives in Science.

After a brief review of the relationship between science and value, this paper introduces the value of 'traditionality' as a value in the pure and applied sciences. Along with other recognized values, this value can also contribute to formulating hypotheses and determining theories. There are three reasons for legitimizing the internal role of this value in science: first, this value can contribute to scientific progress by presenting more diverse hypotheses; second, the value of external consistency in science entails this value; and third, this value helps to eliminate some of the adverse social and cultural effects of Western science in non-Western societies. 'Traditionality' is an extrinsic epistemic value, according to the first two reasons, and at the same time, is an ethical value, according to the last reason. Also, the ethics of belief is adopted to further confirm the ethical role of this value. Finally, this paper discusses three potential criticisms that can be levelled against this idea and responds to each of them.