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Trauma Defenses
Published in Alice Bullard, Spiritual and Mental Health Crisis in Globalizing Senegal, 2022
Mana, in other words, is the intentionality of the fetish-object; it is the power of something to act with will. Aubin assimilated affective projection to taboo and mana, explaining them as communicable (contagious), powerful charges, and supplemented these with the concept of “participation,” which “implies magical connections between the individual and his or her setting, between things that for us are heterogeneous, between things, that to our eyes, have no relation to each other” (Aubin 1952, p. 23). In his most lucid formulation, he explained, “We [moderns] localize sentiments in the self and in ourselves, whereas the primitive localizes his sentiments outside of himself in the world he experiences.” Aubin demonstrated affective projection by explaining that while a modern individual might claim he feels terror when confronted with a king or a priest, a primitive would say that the priest or king is taboo (possesses mana). A modern person would say, “I am afraid of dead bodies,” whereas a primitive would say, “Cadavers are taboo” (or possess mana) (Aubin 1952, p. 31).
Prevention and Treatment of Alzheimer’s Disease in the Light of Ayurveda
Published in Atanu Bhattacharjee, Akula Ramakrishna, Magisetty Obulesu, Phytomedicine and Alzheimer’s Disease, 2020
Vinayak Majhi, Bishnu Choudhury, Sudip Paul
According to Ayurveda, Mana and Indriyas are Panchabhautic, and this idea considers the anatomical aspect of Mana in particular. Acharya Bhela was the primary person who finally stopped the controversy regarding the location of Manas and declared that it is present between Shira and Talu, i.e. within the Mastishka. Now, it is very clear that all restrictive and cognitive functions are accomplished by activity of the brain, and human beings are totally different from other developed animals in that they have a larger brain. It is essential to discuss Mastishka and the view of Ayurveda about this (Tiwari and Tripathi 2013).
Yoga Psychology
Published in Marlysa Sullivan, Laurie C. Hyland Robertson, Understanding Yoga Therapy, 2020
Marlysa Sullivan, Laurie C. Hyland Robertson
Manas holds the capacity for synthesis, analysis, deliberation, and intentionality.5 As the thinking aspect of the mind, manas is where information is transferred from the five senses to higher-order integration with the sense of individuality (ahamkara). It is also where information interacts with the organs of action such as the hands and feet (as described below) for engagement with the world. This constituent of prakriti is responsible for the capacity to think, evaluate, and remember. Because of these capacities, manas is said to emerge from the sattvic influence of ahamkara, providing the means for insight into the phenomena of the body, mind, and environment.
Indigenous Hawaiian Psychoactive Drug Use: Before European Contact, and after 1778
Published in Journal of Psychoactive Drugs, 2021
Izaak L. Williams, George K. Makini, William C. Rezentes
From the Hawaiian perspective, wellness has traditionally been part of one’s mana (spiritual power and the source of one’s life force). Mental health was traditionally tied to pono or a state of relational balance maintained through proper action with the natural environment, people within one’s sphere, and entities in the spiritual realm that were traditionally part of one’s mana (McCubbin and Marsella 2009). The fundamental cause of all illnesses was believed to be rooted in the intricacies of the psyche, rather than the material body (Handy and Pukui 1972). The intoxicating effect of alcohol was thus a more effective self-medicating agent than ‘awa in those times of such radical change and traumatic loss. Historian Samuel Mānaiakalani Kamakau (1992) observes that “one thing conspicuous during Liholiho’s [King Kamehameha II] time [from 1819 to 1824] was the extravagant use of liquor among chiefs and commoners; they almost bathed in it” (250).
Cardio-metabolic disease genetic risk factors among Māori and Pacific Island people in Aotearoa New Zealand: current state of knowledge and future directions
Published in Annals of Human Biology, 2018
Tony R. Merriman, Phillip L. Wilcox
Other studies have identified additional values—primarily whānaungatanga—prioritising the health and well-being of close kin—as being a key factor in deciding to engage with medical research. Provision of culturally informed guidelines will improve understanding by researchers of decision-making by communities and reduce the risk of negative outcomes. An example of such guidelines is Te Mata Ira—Faces of the Gene (Hudson et al., 2016) that describes a cultural foundation for biobanking and genomics research with Māori. The guidelines explain ethical principles and their application to biobanking and genomic research, and explain Māori concepts:Tapu, that a special and sacred object requires protection.Tākoha, that donating DNA is a gift (koha) with associated tapu.Taonga, something special and sacred with mauri being the physical aspect and attached to DNA and data.Kawa are traditional principles that underlie tikanga (cultural protocols) that can be applied to directions for researchers.Wairua are spiritual dimensions to health and wellbeing.Mana is prestige and can be used to determine levels of control and decision-making.
Programmes that bring mental health services to primary care populations in the international setting
Published in International Review of Psychiatry, 2018
The project to promote mental health (MANAS) (Shinde et al., 2013) and the more recent Healthy Activity Programme (HAP) (Patel et al., 2017) are examples of promising interventions from India. The MANAS programme is a collaborative stepped-care intervention which offers case management and psychosocial interventions, delivered by a trained and supervised lay health counsellor. A primary care physician prescribes antidepressant drugs to more severe cases (Patel et al., 2010). While the HAP is a brief psychological intervention delivered by non-professionals for patients with mild and severe depression at primary healthcare level (Patel et al., 2017).