Effect of nutrition-related infodemics and social media on maternal experience: A nationwide survey in a low/middle income country.

BACKGROUND: Undernutrition is a crucial cause of morbidity and mortality among children in low- or middle-income countries (LMICs). A better understanding of maternal general healthy nutrition knowledge, as well as misbeliefs, is highly essential, especially in such settings. In the current era of infodemics, it is very strenuous for mothers to select not only the right source for maternal nutrition information but the correct information as well. AIM: To assess maternal healthy nutritional knowledge and nutrition-related misbeliefs and misinformation in an LMIC, and to determine the sources of such information and their assessment methods. METHODS: This cross-sectional analytical observational study enrolled 5148 randomly selected Egyptian mothers who had one or more children less than 15 years old. The data were collected through online questionnaire forms: One was for the general nutrition knowledge assessment, and the other was for the nutritional myth score. Sources of information and ways of evaluating internet sources using the Currency, Relevance, Authority, Accuracy, and Purpose test were additionally analyzed. RESULTS: The mean general nutrition knowledge score was 29 ± 9, with a percent score of 70.8% ± 12.1% (total score: 41). The median myth score was 9 (interquartile range: 6, 12; total score: 18). The primary sources of nutrition knowledge for the enrolled mothers were social media platforms (55%). Half of the mothers managed information for currency and authority, except for considering the author's contact information. More than 60% regularly checked information for accuracy and purpose. The mothers with significant nutrition knowledge checked periodically for the author's contact information (P = 0.012). The nutrition myth score was significantly lower among mothers who periodically checked the evidence of the information (P = 0.016). Mothers dependent on their healthcare providers as the primary source of their general nutritional knowledge were less likely to hold myths by 13% (P = 0.044). However, using social media increased the likelihood of having myths among mothers by approximately 1.2 (P = 0.001). CONCLUSION: Social media platforms were found to be the primary source of maternal nutrition information in the current era of infodemics. However, healthcare providers were the only source for decreasing the incidence of maternal myths among the surveyed mothers.

Indian American undergraduates' attitudes toward seeking mental health services: the mediating role of model minority myth internalization and perception of university environment.

Objective: Using a psychosociocultural framework, the study explored the relationship between Indian American undergraduates' internalized attitudes of the model minority myth (MMM) and their attitudes toward seeking mental health services. Participants: A total of 205 undergraduates (108 females, 96 males, 1 non-binary) who were primarily upper division students (77 lower division [first years/sophomores] and 128 upper division [juniors/seniors]) from across the U.S. participated in this study. Method: Students completed an online study of five standardized scales. Results: Hierarchical regression analysis indicated the psychological, social, and cultural constructs collectively accounted toward attitudes toward seeking mental health services. MMM internalization and environmental factors also acted as mediating variables toward different help seeking subscales. Conclusions: The study's findings deepen the understanding of Indian American attitudes toward seeking mental health services, with directives for future research and student services discussed.

Ciber violencia contra la pareja en universitarios de España y Latinoamérica / Cyber violence against the couple in university students in Spain and Latin America

El objetivo de la investigación fue estudiar la presencia de ciber violencia contra la pareja en estudiantes universitarios de España y Latinoamérica, así como como analizar su relación con los mitos románticos y el sexismo ambivalente. La investigación tiene un diseño transversal. La muestra estaba formada por 2.798 estudiantes de siete países hispanohablantes: España, El Salvador, Nicaragua, Colombia, Chile, Argentina y México. Los resultados muestran pocas diferencias de medias entre hombres y mujeres; sin embargo, las diferencias entre países son considerables, sobre todo en la perpetración de agresiones directas y control. Las distintas formas de ciber violencia contra la pareja tienden a correlacionar, en una dirección positiva, con las actitudes sexistas y las creencias distorsionadas sobre el amor romántico. En conclusión, los programas de prevención deberían tener en cuenta las nuevas manifestaciones de la violencia que están apareciendo en los espacios virtuales.(AU)

The objective of the research was to study the presence of cyber violenceagainst partners in university students in Spain and Latin America, as well as toanalyze its relationship with romantic myths and ambivalent sexism. The researchhas a cross-sectional design. The sample was made up of 2,798 students fromseven Spanish-speaking countries: Spain, El Salvador, Nicaragua, Colombia, Chile,Argentina, and Mexico. The results show few differences in means between menand women; However, the differences between countries are considerable,especially in the perpetration of direct attacks and control. The different forms ofcyber violence against a partner tend to correlate, in a positive direction, with sexistattitudes and distorted beliefs about romantic love. In conclusion, preventionprograms should take into account the new manifestations of violence that areappearing in virtual spaces.(AU)

Sexism and Feminist Conspiracy Beliefs: Hostile Sexism Moderates the Link Between Feminist Conspiracy Beliefs and Rape Myth Acceptance.

This research examined the effect of belief in feminist conspiracy theories and sexist ideology on endorsing rape myths. Study 1 (N = 201) uncovered that the relationship between feminist conspiracy beliefs and rape myth acceptance was conditional on higher levels of hostile sexism. Study 2 (N = 552) demonstrated that for those with higher hostile sexism, exposure to feminist conspiracy theories (vs. control) increased feminist conspiracy beliefs, which were then associated with rape myths. The current research suggests that the link between feminist conspiracy beliefs and rape myths could result from such beliefs upholding a hostile sexist view of women.

Exploring the Underlying Constructs of Rape-Related Cognition Scales and Their Relationships With Sexual Aggression.

Rape-related cognitions (typically defined as encompassing any number of cognitive constructs) are thought to play a role in sexual aggression. However, rape-related cognition scales often assess these cognitive constructs as one. The purpose of this study is to explore the factor structure of these measures using a sample of 191 community men. We found that items from the Rape Myth Acceptance, RAPE, and Illinois Rape Myth Acceptance (IRMA) scales formed one factor, which was significantly related to sexual aggression. We further found that four and six IRMA subscales were significantly related to past and likelihood of sexual aggression, respectively. Additionally, one IRMA subscale was independently related to past and likelihood of sexual aggression. The results are discussed in terms of implications and direction for future research.

Hypnotherapy as a medical treatment: Evidence-based or pseudoscience?

BACKGROUND: Hypnotherapy continues to be a controversial practice in medicine. It is surrounded by myth and misuses that instill doubts about its legitimacy and usefulness. PURPOSE: In this paper, we will distinguish pseudoscientific claims from evidence-based uses of hypnotherapy. RESULTS: The use and acceptability of hypnotherapy has varied over history. Pseudoscientific uses, based on outdated theories that it can access the unconscious mind, have delegitimized hypnotherapy. Modern theories that hypnosis uses common social, emotional, and cognitive processes combined with evidence-based methods have re-established the use of hypnotherapy in many physical and mental health disorders and symptoms. Currently it is a widely accepted and recommended treatment for irritable bowel syndrome, with evidence building for many other applications. CONCLUSION: Hypnotherapy, as a pseudoscience, can become unethical and cause distress for the patient and their families. Hypnotherapy, as an evidence-based treatment, can be used as a powerful tool to treat physical and psychological symptoms related to medical ailments.

Development of the Breastfeeding Myths Scale.

Introduction: Breastfeeding myths are culturally ingrained misconceptions related to breastfeeding and adversely affect the breastfeeding process. The objective of this study is to develop the Breastfeeding Myths Scale. Methods: This methodological study was conducted with a total of 413 participants. In the first phase, exploratory factor analysis was employed, followed by confirmatory factor analysis in the second phase. Furthermore, a test-retest was conducted to assess the reliability of the scale scores. Results: As a result of psychometric analyses, the single-dimensional 30-item Breastfeeding Myths Scale was deemed a valid and reliable instrument. The Cronbach's alpha value of the scale was established at 0.91, and the test-retest reliability at 0.90. According to the results of the receiver operating characteristic analysis, the optimal cutoff point was determined to be 119.50, with a sensitivity of 86% and a specificity of 53%. Conclusions: Breastfeeding Myths Scale was deemed significant for identifying the prevalence of breastfeeding myths. Utilization of the Breastfeeding Myths Scale is recommended for future research endeavors and individual clinical assessments.

Predictors of Rape Myth Acceptance Among South Asian Students in Canada.

Transmission of rape myths is expected in every culture, yet limited research exists on rape myth acceptance (RMA) within global South Asian (SA) diasporas. We examined whether gender, attitudes toward gender roles, and patriarchal beliefs contributed to RMA among young SA adults in Canada. An ethnically diverse sample of 116 (ages 17-25) students, comprising equal numbers of men and women and domestic and international students, completed an online survey. SA students were generally egalitarian with low RMA similar to the majority of North American samples. As predicted, male gender, traditional attitudes towards SA women, and patriarchal beliefs were strong predictors of RMA.

'Our Roots Run Deep': Historical Myths as Culturally Evolved Technologies for Coalitional Recruitment.

One of the most remarkable manifestations of social cohesion in large-scale entities is the belief in a shared, distinct and ancestral past. Human communities around the world take pride in their ancestral roots, commemorate their long history of shared experiences, and celebrate the distinctiveness of their historical trajectory. Why do humans put so much effort into celebrating a long-gone past? Integrating insights from evolutionary psychology, social psychology, evolutionary anthropology, political science, cultural history and political economy, we show that the cultural success of historical myths is driven by a specific adaptive challenge for humans: the need to recruit coalitional support to engage in large scale collective action and prevail in conflicts. By showcasing a long history of cooperation and shared experiences, these myths serve as super-stimuli, activating specific features of social cognition and drawing attention to cues of fitness interdependence. In this account, historical myths can spread within a population without requiring group-level selection, as long as individuals have a vested interest in their propagation and strong psychological motivations to create them. Finally, this framework explains, not only the design-features of historical myths, but also important patterns in their cross-cultural prevalence, inter-individual distribution, and particular content.

Sexual Assault Among College Women: The Role of Survivor Acknowledgment, Rape Myth Acceptance, Weight Bias, and Body Appreciation.

Approximately one in five college women experience a sexual assault (SA), though a meaningful percentage of survivors do not acknowledge or label their experience as such. Research indicates that acknowledgment status is often influenced by how closely SA incidents align with the "real rape" script and degree of survivor rape myth acceptance (RMA). However, studies evaluating acknowledgment paired with other attitudes and health outcomes among survivors is sparse. The current study examined the relation between acknowledgment status, RMA, weight-related constructs, and psychological well-being among three groups of college women (N = 584): non-survivors, unacknowledged survivors, and acknowledged survivors. Findings indicate that, among survivors, acknowledged compared to unacknowledged SA is significantly associated with diminished body appreciation, self-esteem, and increased internalized weight bias, though no differences in psychological distress were found.

A Superfície da Raça: Topologia e Identificações Raciais Brasileiras / The Surface of Race: Topology and Brazilian Racial Identifications / La Superficie de la Raza: Topología e las Identificaciones Raciales Brasileñas

Neste artigo, são percorridas algumas indicações feitas por Jacques Lacan sobre a função da superfície e da importância do traço para pensar topologicamente a identificação. Em seguida, a direção dada pelo autor para pensarmos a identificação - especialmente acerca da importância da superfície e da nomeação pelo Outro - é articulada com questões que têm sido discutidas no âmbito das relações raciais no Brasil, trazendo as contribuições de autores do campo das relações raciais como Stuart Hall, Frantz Fanon e Lélia Gonzalez. Situando o campo discursivo sobre as identidades raciais em um contexto nacional marcado, desde a primeira metade do século XX até os dias atuais, pela proposição e pela manutenção do mito da democracia racial por parte considerável da intelectualidade brasileira (branca), são recuperadas questões presentes no trabalho de Lacan para pensar como as identificações são atravessadas pela raça hoje, bem como para indagar discursos que têm desqualificado tais debates nos campos políticos e teóricos. Nas considerações finais, são apontadas algumas implicações dessa discussão para o exercício da clínica psicanalítica.

This article explores specific insights provided by Jacques Lacan regarding the role of surface and the relevance of trace in a topological understanding of identification. Subsequently, the study aligns Lacan's perspective on identification - particularly emphasizing the importance of surface and the Other's act of naming - with pertinent issues to Brazil's racial dynamics. It embodies insights from race relations' scholars such as Stuart Hall, Frantz Fanon, and Lélia Gonzalez. Placing the discourse on racial identities within the national context of Brazil, which has been shaped by the persistent myth of racial democracy propagated by a significant portion of the white Brazilian intellectual sphere from the mid-20th century to the present, this article retrieves Lacanian concepts to realize how contemporary identifications intersect with race. It also investigates discourses that have marginalized these discussions in both political and theoretical realms. In its final considerations, the article underscores the implications of this discourse for psychoanalytic clinical practice.

En este artículo se exploran algunas indicaciones hechas por Jacques Lacan sobre la función de la superficie y la importancia de la traza para abordar topológicamente la identificación. Luego, se conecta la dirección proporcionada por el autor para reflexionar sobre la identificación, especialmente en relación con la importancia de la superficie y la nominación por el Otro, con cuestiones que han sido discutidas en el ámbito de las relaciones raciales en Brasil, incorporando las contribuciones de autores en el campo de las relaciones raciales como Stuart Hall, Frantz Fanon y Lélia Gonzalez. Al situar el campo discursivo sobre las identidades raciales en un contexto nacional marcado desde la primera mitad del siglo XX hasta la actualidad por la proposición y el mantenimiento del mito de la democracia racial por una parte significativa de la intelectualidad brasileña (blanca), se retoman aspectos presentes en el trabajo de Lacan para analizar cómo las identificaciones son atravesadas por la raza en la actualidad, así como para investigar discursos que han descalificado tales debates en los ámbitos político y teórico. En las consideraciones finales, se señalan algunas implicaciones de esta discusión para el ejercicio de la clínica psicoanalítica.

Sexual Harassment Beliefs and Myth Acceptance Among Hispanic and Indigenous Farmworkers in California (USA) and Michoacán (Mexico).

We explore workplace sexual harassment (WSH) myth acceptance, bystander discomfort, and beliefs among farmworkers in California, USA, and Michoacán, Mexico. Surveys were conducted with the guidance of community advisory boards among 197 farmworkers (38 men and 59 women in California; 40 men and 60 women in Michoacán). Men and women in Michoacán had similar discomfort and myth acceptance. California women reported more discomfort than men but were similar in myth acceptance. The highest levels of myth acceptance ranged from 66 to 88%. The majority (85-90%) believed that something must be done to prevent WSH in agriculture.

Childcare and Child Development in Japan.

For decades, the notion has persisted in developed countries that exclusive care by the mothers is best for the development of children up to 3 years of age. To examine the veracity of this "myth of the first three years" in Japan, we examined the effects of childcare facility use for children younger than 3 years on their development using the cohorts of the Longitudinal Survey of Newborns in the 21st Century conducted in Japan. Of the 47,015 respondents to the survey, we studied the children of 5,508 mothers with university/professional education to evaluate the relationships between primary early (< 2.5 years) childcare providers during weekday daytime hours and specific development indices for the ages of 2.5, 5.5, and 8 years. At the age of 2.5 and 5.5 years, children attending childcare facilities were judged as having more advanced developmental behaviors by their parents, such as being able to compose a two-word sentence (adjusted odds ratio [aOR]: 0.22) or to express emotions (aOR: 0.81), compared with those cared for by mothers. However, at the age of 8 years, children who attended childcare facilities as infants < 2.5 years showed more aggressive behavior in interrupting people (aOR: 1.20) and causing disturbances in public (aOR: 1.26) than those cared for by mothers (after adjustment for numerous child and parental factors). Although these results are generally consistent with previous studies, issues potentially involved with problem behavior such as quality of childcare require further investigation, as does the case of children of mothers with more modest educational attainment.

The marula and elephant intoxication myth: assessing the biodiversity of fermenting yeasts associated with marula fruits (Sclerocarya birrea).

The inebriation of wild African elephants from eating the ripened and rotting fruit of the marula tree is a persistent myth in Southern Africa. However, the yeasts responsible for alcoholic fermentation to intoxicate the elephants remain poorly documented. In this study, we considered Botswana, a country with the world's largest population of wild elephants, and where the marula tree is indigenous, abundant and protected, to assess the occurrence and biodiversity of yeasts with a potential to ferment and subsequently inebriate the wild elephants. We collected marula fruits from over a stretch of 800 km in Botswana and isolated 106 yeast strains representing 24 yeast species. Over 93% of these isolates, typically known to ferment simple sugars and produce ethanol comprising of high ethanol producers belonging to Saccharomyces, Brettanomyces, and Pichia, and intermediate ethanol producers Wickerhamomyces, Zygotorulaspora, Candida, Hanseniaspora, and Kluyveromyces. Fermentation of marula juice revealed convincing fermentative and aromatic bouquet credentials to suggest the potential to influence foraging behaviour and inebriate elephants in nature. There is insufficient evidence to refute the aforementioned myth. This work serves as the first work towards understanding the biodiversity marula associated yeasts to debunk the myth or approve the facts.

The Alchemical Oedipus: Re-Visioning the Myth.

The Oedipus myth is foundational to depth psychology due to Freud's use of Sophocles' play Oedipus Rex in the creation of psychoanalysis. But analytical psychology's engagement with the myth has been limited despite the importance Jung also places upon it. The absence of a developed Jungian response to Oedipus means the myth's psychologically constructive elements have been overlooked in favour of reductive Freudian interpretations. I examine whether analytical psychology can fruitfully re-engage with Oedipus by reinterpreting his story as a paternal rebirth. This is achieved by reincorporating those parts of the myth that occur before and after the period portrayed in Oedipus Rex. Such a move reintegrates Oedipus' father, King Laius, into the story and unveils important parallels with the alchemical trope of the king's renewal by his son. Using Jung's method of amplification, Oedipus is recast as Laius' redeemer and identified with the archetype of psychological wholeness, the Self. The contention is that such an understanding of Oedipus supports a clearer recognition of the potentially generative quality of human suffering, restoring to the myth the quality of moral instruction it possessed in antiquity.

Le mythe d'Œdipe est fondamental pour la psychologie des profondeurs en raison de l'utilisation faite par Freud de la pièce de Sophocle, Œdipe Roi, dans la création de la psychanalyse. Mais l'engagement de la psychologie analytique avec ce mythe a été limité malgré l'importance que Jung lui accorde également. L'absence d'une réponse jungienne plus élaborée à Œdipe a pour conséquence que les éléments psychologiquement constructifs du mythe ont été négligés au profit d'interprétations freudiennes réductrices. J'explore la question de savoir si la psychologie analytique peut renouer avec succès avec Œdipe en réinterprétant son histoire comme une renaissance paternelle. Ceci est réalisé en réincorporant les parties du mythe qui se produisent avant et après la période décrite dans Œdipe Roi. Un tel geste réintègre le père d'Œdipe, le roi Laïos, dans l'histoire et dévoile des parallèles importants avec l'image alchimique du renouvellement du roi par son fils. En utilisant la méthode d'amplification de Jung, Œdipe est redéfini comme le rédempteur de Laïos et identifié à l'archétype de la plénitude psychologique, le Soi. Une telle compréhension d'Œdipe soutient une reconnaissance plus claire de la qualité potentiellement génératrice de la souffrance humaine, rétablissant dans le mythe la qualité d'instruction morale qu'il possédait dans l'Antiquité.

El mito de Edipo es fundamental para la psicología profunda debido a que Freud utilizó la obra Edipo Rey de Sófocles en la creación del psicoanálisis. Pero el involucramiento de la psicología analítica con el mito ha sido limitado a pesar de la importancia que Jung también le otorga. La ausencia de desarrollo de una respuesta junguiana al Edipo significa que los elementos psicológicamente constructivos del mito se han pasado por alto en favor de las interpretaciones freudianas reductivas. Examino si la psicología analítica puede volver a comprometerse fructíferamente con Edipo reinterpretando su historia como un renacimiento paterno. Esto se consigue reincorporando aquellas partes del mito que ocurren antes y después del periodo retratado en Edipo Rey. Este movimiento reintegra al padre de Edipo, el rey Layo, en la historia y desvela importantes paralelismos con el tema alquímico de la renovación del rey a través de su hijo. Utilizando el método de amplificación de Jung, Edipo se convierte en el redentor de Layo y se identifica con el arquetipo de la totalidad psicológica, el Self. El argumento es que tal comprensión de Edipo apoya un reconocimiento más claro de la cualidad potencialmente generativa del sufrimiento humano, devolviendo al mito la cualidad de instrucción moral que poseía en la antigüedad.

Mythological Underpinnings of Feminine Development.

In the manner of Oedipus Rex, the myth of Myrrha-a story about a daughter's initiation of sex with her father-promises to divulge insights about feminine development. Given parallels between these two myths, the author asks why Jung identified Electra rather than Myrrha as the feminine counterpart to Oedipus, and revisits Freud's and Jung's differing interpretations of the incest theme in personality development. To break open the metaphor of Myrrha's incest, the author analyzes a similar account of incest in the Old Testament story of Lot and his wife and finds that they share a theme of female bitterness related to wounding of the mother and its arresting effect on the daughter's maturation. The article then considers the Demeter-Persephone myth, a tale not of incest but rape in Persephone's initiation into womanhood. In contrast to Myrrha, Persephone's development unfolds with strong maternal support tempered by the opposing claims on her by the masculine. The article draws these stories together to illuminate the archetypal forces that drive feminine development as well as the human affairs that resist and complicate them. The article concludes with a case study of a client whose developmental "stuckness" follows the contours of the Myrrha myth.

À la manière d'Oedipe Roi, le mythe de Myrrha, une histoire sur l'initiation sexuelle d'une fille avec son père promet de divulguer des éclairages concernant le développement féminin. Compte tenu des parallèles entre ces deux mythes, l'auteur se demande pourquoi Jung a identifié Électre plutôt que Myrrha comme la contrepartie féminine d'Œdipe. Il revisite les interprétations différentes de Freud et Jung sur le thème de l'inceste dans le développement de la personnalité. Pour ouvrir la métaphore de l'inceste de Myrrha, l'auteur analyse un récit similaire d'inceste dans l'histoire de Lot et de sa femme dans l'Ancien Testament et constate qu'ils ont en commun le thème de l'amertume féminine lié à la blessure de la mère et à son effet saisissant sur la maturation de la fille. L'article examine ensuite le mythe de Déméter-Perséphone, qui est non pas une histoire d'inceste mais de viol dans l'initiation de Perséphone à la féminité. Contrairement à Myrrha, le développement de Perséphone se déroule avec un fort soutien maternel tempéré par les revendications que le masculin lui oppose. L'article rassemble ces histoires pour éclairer les forces archétypales qui animent le développement féminin ainsi que les affaires humaines qui y résistent et les compliquent. L'article se termine par l'étude d'un cas clinique dont le « blocage ¼ développemental suit les contours du mythe de Myrrha.

A la manera de Edipo Rey, el mito de Mirra, una historia sobre la iniciación sexual de una hija con su padre, promete divulgar conocimientos sobre el desarrollo de lo femenino. Dados los paralelismos entre estos dos mitos, la autora se pregunta por qué Jung identificó a Electra en lugar de Mirra como la contrapartida femenina de Edipo y revisa las diferentes interpretaciones de Freud y Jung sobre el tema del incesto en el desarrollo de la personalidad. Para desentrañar la metáfora del incesto de Mirra, la autora analiza un relato similar de incesto en la historia de Lot y su esposa en el Antiguo Testamento y descubre que comparten el tema de la amargura femenina relacionada con la herida de la madre y su efecto paralizante en la maduración de la hija. A continuación, el artículo examina el mito de Deméter-Perséfone, una historia, no de incesto sino de violación, en la iniciación de Perséfone a la femineidad. A diferencia de Mirra, el desarrollo de Perséfone se desarrolla con un fuerte apoyo materno atenuado por las pretensiones opuestas de lo masculino sobre ella. El artículo reúne estas historias para iluminar las fuerzas arquetípicas que impulsan el desarrollo de lo femenino, así como los asuntos humanos que se resisten a ellas y las complican. El artículo concluye con un estudio de caso de una clienta cuyo "estancamiento" en su desarrollo sigue los devenires del mito de Mirra.

Perceptions of Cancer in Parents of Adolescent Daughters in Northwest Cameroon.

BACKGROUND: Cancer is a rapidly rising cause of morbidity and mortality in sub-Saharan Africa. Cervical cancer, in particular, is still one of the leading causes of mortality for women in this setting. The uptake of healthcare services is in part influenced by patients' belief systems. We sought to better understand the perception of cancer in the Kom tribe of Northwest Cameroon. METHODS: A qualitative research study was completed using a semi-structured interview guide and one-on-one interviews with 45 parents of girls aged 9-14 years. These girls were candidates for free HPV vaccination to prevent cervical cancer. The interviews were recorded, transcribed, and analyzed using ATLAS.ti 9. RESULTS: Thirty-five mothers and ten fathers with a median age of 42 yo were interviewed from Mbingo, Belo, Njinikom, and Fundong. Half of the parents were farmers, with three being herbalists or traditional medicine doctors. Seventy-seven percent had either no or only primary school education. None had had cancer. All knew at least one person with cancer. The most common word for cancer in the Kom language is "ngoissu". It can refer to a bad infection or cancer. The occurrence of ngoissu is the result of either a curse placed on you, ancestral retribution, or transgressing the ngoulatta (snail shell spoken over and usually placed in a garden). The implications are that treatment of ngoissu must involve the traditional doctor who determines the spiritual issue and prescribes a remedy (like a herb or tea) and/or an incantation. Within the context of cancer, this can lead to a delay in diagnosis until the disease is no longer curable by conventional therapies. CONCLUSION: Ways to bridge biomedical healthcare services and traditional medicine are needed, especially in tribal contexts where the latter is an integral part of daily life.

Jungian Analysis of the Chinese Mythological Image of Sun Wukong.

This paper examines the symbolism of the cultural image Sun Wukong (the Monkey King), a Chinese legendary hero, and how it influenced an eight-year-old boy's psychic development. Through an analysis of Sun Wukong's life from his birth to attaining Buddhahood, a three-phase healing process is identified in Sun Wukong's tale and the psychotherapeutic process: "naming and initiating," "nurturing and taming," and "transforming and transcending," proposed by Dr. Heyong Shen. Sandplay visually highlighted these key clinical changes in conscious awareness and developmental behaviour influencing the boy's individuation process. Images found either in cultural traditions or spontaneously emerging from the unconscious in individuals are of significance in human life, offering pathways to psychic healing and development. Further, myths and cultural resources used in clinical work demonstrate that having cultural competency is invaluable in Jungian analysis. Pathogenic and health-maintenance factors of culture can be explored in future clinical practice and research.

Cet article étudie le symbolisme de l'image culturelle d'un héros légendaire chinois; Sun Wukong (le roi singe). L'article explore comment cette image a influencé le développement psychique d'un garçon de huit ans. À travers une analyse de la vie de Sun Wukong depuis sa naissance jusqu'à ce qu'il atteigne la bouddhéité, un processus de guérison en trois phases est identifié dans le conte de Sun Wukong et dans le processus psychothérapeutique, et proposé par le Dr Heyong Shen : « nommer et initier ¼, « apprivoiser et nourrir ¼ et « transformer et transcender ¼. La thérapie par le jeu de sable a ensuite mis en évidence visuellement ces changements cliniques clés dans la prise de conscience et le comportement développemental, qui ont influencé le processus d'individuation du garçon. Les images trouvées dans les traditions culturelles ou qui émergent spontanément de l'inconscient chez les individus sont importantes dans la vie des êtres humains : elles fournissent des voies de guérison et de développement psychiques. De plus, les mythes et les ressources culturelles utilisés dans le travail clinique montrent que la compétence culturelle est inestimable dans l'analyse jungienne. Les facteurs pathogènes et les facteurs de maintien de la santé - présents dans la culture - peuvent être explorés dans la pratique clinique et la recherche futures.

Este artículo explora el simbolismo de la imagen cultural de Sun Wukong (el Rey Mono), un héroe legendario chino, y cómo influyó en el desarrollo psíquico de un niño de ocho años. A través de un análisis de la vida de Sun Wukong desde su nacimiento hasta alcanzar la Budeidad, se identifica un proceso de curación en tres fases en el cuento de Sun Wukong y en el proceso psicoterapéutico: "nombrar e iniciar", "domar y nutrir" y "transformar y trascender", propuestos por el Dr. Heyong Shen. A continuación, el juego de arena puso de relieve visualmente estos cambios clínicos en la conciencia y en el desarrollo del comportamiento, influyendo en el proceso de individuación del niño. Las imágenes que se encuentran tanto en las tradiciones culturales, como las que que emergen espontáneamente del inconsciente de los individuos son importantes en la vida humana, ya que ofrecen vías para la curación psíquica y el desarrollo. Además, los mitos y los recursos culturales utilizados en el trabajo clínico demuestran que tener competencia cultural es inestimable en el análisis junguiano. Los factores patógenos y de mantenimiento de la salud de la cultura pueden explorarse en la práctica clínica y la investigación futuras.

Acculturation/enculturation and internalized model minority myth in Korean immigrant families.

Drawing on Bronfenbrenner's ecological systems theory (1977), this study examined the antecedents and outcomes of internalized model minority myth (MMM) within the microsystem of family and the macrosystem of culture. Among Korean immigrant families, we examined how mothers' internalized MMM (i.e., achievement orientation, unrestricted mobility) and youth's cultural orientations (i.e., acculturation, enculturation) were related to youth's internalized MMM and had direct and indirect relations to youth outcomes (i.e., life satisfaction, depression, antisocial behaviors, and academic performance). In a sample of 334 Korean immigrant mother-youth dyads (155 female youth; 132 foreign-born youth; Mage of youth = 16.37; Mage of mothers = 46.94), we conducted a path analysis by using the maximum likelihood and bootstrapping methods. A path analysis revealed mothers' achievement orientation was indirectly related to youth's academic performance via youth's beliefs in unrestricted mobility. In general, mothers' internalized MMM had harmful relationships to youth's depression and antisocial behaviors versus mixed relationships to academic performance. Importantly, mothers' internalized MMM indicated greater direct and indirect associations with youth outcomes than youth's own internalized MMM. A follow-up analysis of moderated mediation ruled out the possibility that academic performance moderated the relations of youth's internalized MMM and outcomes and thus masked any significant associations. Overall, the current findings highlighted the importance of understanding the internalized MMM within the microsystem of the close-knit Korean immigrant family relations. Implications for research, family intervention, parent education and outreach were discussed.

Mediators of the Link Between Psychopathy and Sexual Coercion: The Role of Rape Myth Acceptance, Arousal, and Misperception of Sexual Interest.

The current study explores the relationship between psychopathy, cognitive distortions that could promote sexual coercion, i.e., rape myth acceptance (RMA) and misperception of sexual intent (MPSI), and one's level of sexual arousal on the intentions to use sexual coercion. Using a sample of 218 college men (aged 18-69) and a hypothetical vignette design, we examine potential direct and indirect effects of psychopathy on coercion intentions. Psychopathy directly related to coercion intentions and also operated indirectly through RMA. Furthermore, RMA was related to coercion intentions through MPSI. Implications for understanding sexual coercion pathways and prevention efforts are discussed.