A Study on Dietary Behavior and Food Preference of Sramanera·Sramanerika Monks in Nationwide Buddhist Monk's Universities / 대한지역사회영양학회지

OBJECTIVES: This study was designed to find out factors that are needed to be improved for the Buddhist training environment of Sramanera·Sramanerika monks, who have been newly adapted for their life style after becoming a monk, and to provide basic data for the development of the standard diet in Buddhist temples. METHODS: A self-administered questionnaire was applied to 365 Sramanera·Sramanerika monks at 11 Buddhist monk universities. The questionnaire was designed to investigate their dietary habits, dietary evaluation, satisfaction of food service, and food preferences. RESULTS: The study population consisted of 52.6% men, and 47.4% women. The subjects who had a vegetarian diet before joining the Buddhist priesthood were 27.7% women, and 13.5% men (p<0.01). 42.2% of the total subjects felt that they are healthy now and 19.4% felt weak. The most difficulty of dieting adaptation as soon as entering the priesthood was the strict diet rules (42.9%). The subjects considered health or nutrition (40.0%) highly when having meals. 94.8% women, 84.1% men ate breakfast every day (p<0.001). Women (55.4%) frequently ate snacks more than men (26.6%) (p<0.001). The results of the dietary evaluation indicated that the intake of milk, soy milk or dairy products and beans or tofu received lower than 3 points and women had lower point result than men (p<0.001). Foods with higher preference were grilled mushrooms, grilled laver, miso stew, sweet and sour mushrooms, steamed tofu with seasoning. CONCLUSIONS: Women were more interested in their health than men but they also required to improve the nutritional eating habits. It appeared that the lower intake rates of the calcium containing food (milk and dairy), and proteins (beans and tofu) could result in nutritional imbalance. Therefore, it is necessary to offer food based on the standard menu plan with consideration given to their food preferences in order to maintain their health and desirable dietary habits.

Un enigma llamado Agostino Gemelli: catolicismo, fascismo y psicoanálisis en la Italia de entreguerras / An enigma named Agostino Gemelli: Catholicism, fascism and psychoanalysis in Italy during the inter-war period

Resumen El padre franciscano Agostino Gemelli jugó importante rol en la articulación entre el mundo católico y el fascismo en la Italia de entreguerras. Gemelli fue también una figura central de la psicología italiana, especialmente durante las décadas de 1930 y 1940. El artículo enfoca sus estrategias de construcción profesional, con especial atención, la manera en que su vinculación con el poder político y eclesiástico permitió su creciente relevancia dentro de la psicología italiana. Tomando como ejemplo la vinculación de Gemelli con el psicoanálisis, se subraya la tensión entre su relativa apertura y su compromiso con ideologías e instituciones autoritarias y dogmáticas.

Abstract The Franciscan friar Agostino Gemelli has been the subject of much research and debate. This is due to his important political profile and, above all, to the role he played in mediating between the Catholic world and fascism in Italy during the inter-war period. Gemelli was also a central figure in Italian psychology, especially during the 1930s and 1940s. This article is structured to focus in particular on the way that his connections with political and ecclesiastic powers allowed him to become increasingly significant within Italian psychology. Using the example of Gemelli’s relationship with psychoanalysis, this study highlights the tension between his relatively open-minded stance and his links to authoritarian, dogmatic ideologies and institutions.

An Aspect of the History of Medicine in Ancient Korea as Examined through Silla Buddhist Monks'Annotations on the “Chapter on Eliminating Disease (除病品)”in the Sutra of Golden Light (金光明經, Suvarṇabhāsa-sūtra) / 의사학

Nearly nothing is known of medicine in ancient Korea due to insufficient materials. With several extant prescriptions and esoteric methods of treating diseases alone, it is impossible to gauge in depth the management of medicine during this period. If one exception were to be cited, that would be the fact that the annotations for understanding the contents on Indian medicine in the “Chapter on Eliminating Disease” in the Sutra of Golden Light, a Buddhist sutra originating from India, reflected the medical knowledge of Buddhist monks from Silla (新羅, 57 BC-935 AD) who were active immediately after the nation's unification of the two other kingdoms on the Korean Peninsula (668 AD) such as Wonhyo (元曉, 617-686 AD), Gyeongheung (憬興, 620?-700? AD), and Seungjang (勝莊, 684-? AD). Along with those by other monks, these annotations are collected in the Mysterious Pivot of the Sutra of Golden Light (金光明經最勝王經玄樞), which was compiled by Gangyō(願曉, 835-871 AD), a Japanese monk from the Heian era (平安, 794-1185 AD). Representative versions of the “Chapter on Eliminating Disease” in the Sutra of Golden Light include: a classical Chinese translation by the Indian monk Dharmakṣema (曇無讖, 385-433 AD); the eight-volume edition by Chinese monk Baogui (寶貴), which differs little from the preceding work in terms of the contents of the “Chapter on Eliminating Disease”; and the ten-volume edition by Yijing (義淨, 635-713 AD), who had full-fledged knowledge of Indian medicine. When the contents of the annotations thus collected are examined, it seems that Wonhyo had not been aware of the existence of the ten-volume edition, and Gyeongheung and Seungjang most certainly used the ten-volume edition in their annotations as well. Especially noteworthy are Wonhyo's annotations on the Indian medical knowledge found in the “Chapter on Eliminating Disease” in the Sutra of Golden Light. Here, he made a bold attempt to link and understand consistently even discussions on Indian and Buddhist medicine on the basis of the traditional East Asian medical theory centering on the yin-yang (陰陽) and five phases (五行, wuxing). In accordance with East Asia's theory of the seasonal five phases, Wonhyo sought to explain aspects of Indian medicine, e.g., changes in the four great elements (四大, catvāri mahā-bhūtāni) of earth, water, fire, and wind according to seasonal factors and their effect on the internal organs; patterns of diseases such as wind (vāta)-induced disease, bile (pitta)-induced disease, phlegm (śleṣman)-induced disease, and a combination (saṃnipāta) of these three types of diseases; pathogenesis due to the indigestion of food, as pathological mechanisms centering on the theory of the mutual overcoming (相克, xiangke) of the five phases including the five viscera (五藏, wuzang), five flavors (五味, wuwei), and five colors (五色, wuse). They existed in the text contents on Indian medicine, which could not be explicated well with the existing medical knowledge based on the theory of the five phases. Consequently, he boldly modified the theory of the five phases in his own way for such passages, thus attempting a reconciliation, or harmonization of disputes (和諍, hwajaeng), of the two medical systems. Such an attempt was even bolder than those by earlier annotators, and Wonhyo's annotations came to be accepted by later annotators as one persuasive explanation as well. In the case of Gyeongheung and Seungjang, who obtained and examined the ten-volume edition, a new classical Chinese translation produced following Wonhyo's death, annotated the “Chapter on Eliminating Disease” based on their outstanding proficiency in Sanskrit and knowledge of new Indian and Buddhist medicine. This fact signifies that knowledge of the eight arts (八術) of Ayurvedic medicine in India was introduced into Silla around the early 8th century. The medical knowledge of Wonhyo, Gyeongheung, and Seungjang demonstrates that intellectual circles in contemporary Silla were arenas in which not only traditional East Asian medicine as represented by works such as the Inner Canon of the Yellow Emperor (黃帝內經, Huangdi Neijing) but also Indian medicine of Buddhism coexisted in almost real time.

H. pylori infection among Buddhist monks in the selected regions of Myanmar.

Background: The prevalence of H. pylori infection is different in various regions of Myanmar, and the results of studies are contradictory regarding incidence of H. pylori infection. The infection rate of H. pylori among the monks could reflect the prevalence of the particular region studied. Objectives: The present study was aimed to determine the Helicobacter pylori status among asymptomatic Buddhist monks in Myanmar, and to observe the efficacy of clarithromycin based first line therapy by using C14 Urea Breath Test (PY test). Method: The Buddhist monks 17 years of age and above from the monasteries of both middle and lower Myanmar were selected by purposive sampling method. After filling out the questionnaire,H.pylori infection was detected by 14C-UBT (PY test, microCOUNTLite Liquid Scintillation Counter). H.pylori positive subjects were treated with 10 days' course of clarithromycin containing standard triple therapy as a first line.14C-UBT test was repeated at week 4 to check for H.pylori eradication status. Results: A total of 399 monks (from Bago and Mandalay city) were enrolled in this study. The mean age was 23.51+/ 8.907 years (range: 18 - 97). Urea breath test was positive in 65.4% of the monks. The prevalence of H. pylori infection was radically similar in different monasteries of different cities: Bago and Mandalay (67.52% ν 63.18%, p = 0.33). Among H. pylori infected monks, 67.7% achieved eradication with clarithromycin containing standard triple therapy. Conclusion: High H. pylori infection rates were found in asymptomatic Buddhist Myanmar monks and the standard triple therapy had moderate efficacy.

Epidemiological survey on hypertension among Tibetan monks in Gannan Tibetan Autonomous Prefecture of Gansu Province / 中华心血管病杂志

<p><b>OBJECTIVE</b>To explore the prevalence, awareness, treatment and control rates of hypertension among Tibetan monks in Gannan Tibetan Autonomous Prefecture of Gansu Province, and to analyze risk factors of hypertension in this population.</p><p><b>METHODS</b>A total of 984 (aged 18 and over) Tibetan monks in Gannan Tibetan Autonomous Prefecture of Gansu Province were included with cluster sampling method from March to June, 2014. General information was obtained by questionnaire and blood pressure was measured. Multivariate logistic regression analysis was applied to analyze the risk factors of blood pressure.</p><p><b>RESULTS</b>Prevalence of hypertension in this population was 19.3% (190/984), and standardized prevalence rate was 21.7%. The prevalence of hypertension were 16.3% (82/502), 21.0% (60/286) and 24.5% (48/196), and standardized prevalence rate was 17.8%, 22.1% and 26.6% among Tibetan monks aged 18-39, 40-59 and ≥60 years, respectively. Rates of awareness, treatment and control of hypertension in Tibetan monks were 9.5% (18/984), 4.2% (8/984)and 1.6% (3/984), respectively. Multivariate logistic regression analysis showed that age, body mass index and family history of hypertension were independent risk factors of hypertension in this population (P<0.01 or 0.05).</p><p><b>CONCLUSIONS</b>Prevalence, awareness, treatment and control rates of hypertension among Tibetan monks in Gannan Tibetan Autonomous Prefecture of Gansu Province are relatively low. Age, body mass index and family history of hypertension are risk factors of hypertension in this population.</p>

Especialistas em 'bem morrer': causa mortis, rituais e hierarquias em um mosteiro do Rio de Janeiro colonial / Experts in 'dying well': causa mortis, rituals, and hierarchies at a monastery in colonial Rio de Janeiro

Instalados na América portuguesa desde o final do século XVI, os monges beneditinos tinham como lema ter a morte sempre à vista. Neste artigo, são apresentados os diversos desdobramentos em torno da morte em um mosteiro no Rio de Janeiro setecentista. Com ênfase nas atuações performáticas, e fazendo uso de documentação depositada no próprio mosteiro, são analisadas as hierarquizações envolvidas, as formas de representação do tema e a sociabilidade gerada nas ocasiões de sepultamentos. Com enfoque nas relações estabelecidas, incluindo as reciprocidades inventadas e reinventadas ao longo dos rituais, demonstra-se que tais ocasiões forneciam subsídios para a distinção dos eclesiásticos em uma sociedade regida, em parte, por lógicas do Antigo Regime.

Benedictine monks, who settled in Portuguese America in the late sixteenth century, made it their tenet to always have death in mind. The article describes diverse aspects of the Benedictine approach towards death as displayed at an eighteenth-century monastery in Rio de Janeiro. Relying on documentation stored at the monastery and highlighting performance-like activities, the article analyzes hierarchical arrangements, the ways death was represented, and the forms of sociability manifested at the time of burials. Focusing on the relations that were established, including the reciprocities that were invented and re-invented throughout the rituals, it is demonstrated that these events provided a basis for the distinction earned by clerics in a society ruled in part by the logics of the Ancién Regime. .