Dissertations / Theses on the topic 'Ayurveda'

Complimentary and alternate medicine, especially Ayurveda is gaining popularity in United States. However, there are various barriers that people face in adopting Ayurvedic practices into their lives and making cultural, familial and societal changes to better their health. This research explores these relationships and barriers behind why some people adopt and are able/unable to sustain Ayurvedic practices in the presence of traditional bio-medicine.

This thesis examines how physicians in the Indian diaspora living in Canada---both those trained in Ayurveda in India (vaidyas) and those trained in Western medicine in India (MDs)---view the practice of Ayurveda in Canada. More specifically, it examines how their views have been influenced by New Age thought in general and Transcendental Meditation in particular and how these perceptions reflect the changing relation of religion and Ayurvedic medicine. It is the intent of this thesis to show that Ayurveda in Canada exists mainly as part of the greater New Age movement, as a transformed system that is inspired by both Hinduism and New Age thought, and that this transformation of Ayurveda evokes two distinct responses from Indian diaspora medical personnel in Canada---one unsupportive and one partially supportive. To the dismay of "traditional" Indians and to the praise of "modern" Indians, New Age Ayurvedic organizations strongly emphasize their version of "spirituality" as the primary goal of Ayurveda, whereas Indian forms of Ayurveda---both in the past and today---generally approach religion and spirituality secondarily. Thus, the role of religion and spirituality become major controversial issues in New Age Ayurveda. From the "traditional" point of view, the commercial achievements of New Age organizations (such as the Transcendental Meditation Movement) are not indicative of a successful introduction of Ayurveda in North America and run contrary to classical Ayurvedic principles, with regard to religious and medical practice. But, from the "modern" point of view, the New Age Ayurvedic emphasis on spirituality is indicative of an inevitable evolution of the system in North America.

Kroniska sjukdomar ökar världen över, i både utvecklings- och industrialiserade länder. Mäniskor som lider av kroniska sjukdomar finner ofta den västerländska medicinen oförmögen att behandla deras sjukdommar, och vänder sig istället till traditionell, komplementär och alternativ medicin [TM/CAM]. TM/CAM har visat sig vara effektiv vid prevention och behandling av kroniska sjukdomar, varför det är av stort intresse att undersöka möjligheten för ökad integration av TM/CAM inom de nationella sjukvårdssystemen. Syftet med denna studie är att undersöka de krafter som främjar respektive förhindrar kommunikation och samarbete mellan utövare av ayurveda, västerländsk och traditionell medicin, samt att se hur detta påverkar integrationen av de medicinska subsystemen på Sri Lanka. Fokus för studien är ett specifikt samarbetsprojekt, “The outcome oriented, evidence informed community health promotion program”, vars mål är att integrera ayurveda och västerländsk medicin inom primärvården. En kvalitativ studie genomfördes under tre månader på Sri Lanka med hjälp av semi-strukturerade intervjuer, deltagande observation samt analys av dokument. Paul Unschulds teori om strukturerad konkurrens, samarbete eller integration användes vid tolkningen av resultaten. Resultaten tyder på att den huvudsakliga formen för samexistens mellan ayurveda och västerländsk medicin på Sri Lanka är strukturerad konkurrens, medan samarbetsprojektet siktar mot att uppnå strukturerat samarbete. Det parallella politiska system som styr samexistenseen mellan ayurveda och västerländsk medicin tycks förhindra integration, medan en ökad professionalisering genom nationella regleringar skapar ökat samarbete och integration. Brist på kunskap om ayurveda bland medicinstudenter förhindrar samarbete. Samtidigt kan inflytandet från västerländsk medicin i den auyurvediska universitetsutbildningen till synes både främja och förhindra samarbete och integration. Genom att höja kompetensen omkring forskningsmetodik och hälsovårdsystem hos ayurvediska läkare kan samarbete främjas. Likaså är forskning utformad med hänsyn till ayurvediska grundprinciper samt närvaro av nyckelpersoner med kompetens inom både ayurveda och västerländsk medicin främjande faktorer för samarbete och integration.
Non-communicable diseases [NCDs] are increasing in both developing and developed countries. Western medicine is not able to offer satisfying solutions and treatments for people suffering from NCDs. TM/CAM have shown promise of effectiveness in the prevention and treatment of NCDs and many people now turn to TM/CAM. Hence it is of great interest to investigate the possibilities of increased integration of TM/CAM in national health care systems. This study was carried out in Sri Lanka, with the aim to investigate the main forces promoting and obstructing cooperation and communication between practitioners of Ayurvedic, Western and traditional medicine, in order to see how this affects integration of the medical subsystems. The focus of this qualitative study was the “Outcome oriented, evidence informed Ayurvedic Community Health Promotion Program”; a collaboration project aiming to integrate Ayurveda and Western medicine in primary health care. Semi-structured interviews, participatory observation and document analysis were carried out during three months in Sri Lanka and the results were analysed using Paul Unschuld’s theory on structured competition, cooperation or integration. The results indicate that the overall coexistence of Ayurveda and Western medicine in Sri Lanka is structured competition, while the collaboration project is aiming for structured cooperation. The results further show that the Sri Lankan parallel political approach to integration can be argued to obstruct integration, while the regulation of Ayurvedic practitioners increases cooperation through professionalization. Education is a main influencing factor for cooperation; lack of CAM-knowledge in medical students obstructs cooperation while westernization of Ayurvedic doctors both promotes and obstructs cooperation and integration. Capacity building, research based on Ayurvedic fundamentals and keypersons with knowledge of both sectors are of importance for increased cooperation and integration to come about.

Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas, Programa de Pós-Graduação em Antropologia Social, Florianópolis, 2015.
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Este trabalho levanta e analisa aspectos que avalio serem centrais de como o Ayurveda, conhecimento considerado originário da ?Índia Antiga?, se constitui e se articula no Brasil, a partir dos agenciamentos e das trajetórias de pessoas que de uma forma ou de outra se consideram vinculadas ao Ayurveda. Através da análise dos dados apresento como vão se formando redes e quais os temas relevantes que envolvem as trajetórias individuais e coletivas. Pretendo apresentar, além da experiência etnográfica com meus interlocutores e da minha trajetória empírica nesse contexto, como tem se dado a constituição e consolidação da presença do Ayurveda no Brasil considerando as (re)invenções e seus processos de transformação, agência e subjetivação.

Abstract : Este trabalho levanta e analisa aspectos que avalio serem This work raises and analyzes aspects I evaluate that are central to Ayurveda, knowledge considered as originated in "Ancient India", is constituted and structured in Brazil, from the negotiations and the trajectories of people who in one way or another consider themselves bound by Ayurveda. Through data analysis present as networks are formed and what are the relevant issues involving individual and collective trajectories. I intend to present in addition to the ethnographic experience with my partners and my empirical trajectory in this context, how has it been given the establishment and consolidation of the presence of Ayurveda in Brazil considering the (re)inventions and its processes of transformation, agency and subjectivity.

In this thesis I examine the historical development of the composite of theories and practices which became modern Ayurveda, a South Asian medical system. I draw a distinction between the systems of knowledge production about the body and the institutionalisation of medical practice. This allows me to examine how both processes contributed to the development of South Asian national identity in the early twentieth century. I do this through an examination of governmental (at both the central and provincial level) negotiations of Ayurveda contrasted with popular understandings, in order to examine the meaning of Ayurveda as a knowledge system and as lived practice in the late colonial period. Chapter 1 traces the evolution of Ayurveda from its inception as an idea in the Atharvaveda to the end of the Mughal period, framing its importance as a textual tradition overseen by Brahman Pandits, but also as a lived medical practice associated with complicated ties to religious, ethnic, or community identity. In Chapter 2, I investigate the history of Ayurveda from 1780 until the end of the nineteenth century, focusing on its relationship to the colonial state. Chapter 3 explores a shift in attitude on the part of the Imperial Government beginning in 18995, when the Indigenous Drugs Committee was created in order to explore the potential contribution of Ayurvedic ‘knowledge’ to the development of an Indian-based pharmacological industry, juxtaposed with the imposition of medical regulatory acts that limited the practice of the indigenous medical systems in the Provinces of British India. Chapter 4 explores the development of a discourse about medicine in Hindi-language popular publishing. Chapter 5 traces the development of a legislative framework established to incorporate the adoption of the indigenous medical services through several significant political periods. Chapter 6 explores the functioning of some of the institutions developed, and reflects upon the social and cultural concerns that framed the unfolding of institutions.

Le présent travail est consacré à un ouvrage de médecine indienne classique, l’Ayurveda.Il s’agit de l’Āyurveda-sūtra, écrite en style aphoristique, édité et publié par l’Oriental Research Institute de Mysore en 1922, puis réédité en 1988,grâce aux manuscrits sur feuilles de palme trouvés chez les médecins locaux ayurvédiques. Au-delà de cette édition, le texte n’a fait jusqu’à présent l’objet d’aucune étude, alors que, comme le remarque la somme récente de G.J. Meulenbeld, l’une de ses caractéristiques principales est qu’il propose des liens importants entre l’Ayurveda et la science du Yoga, et qu’il est le seule connu à avoir pour objectif d’intégrer ces deux disciplines. Il montre comment les différents types de nourritures augmentent les qualités sattva, rajas et tamas et comment les pratiques du yoga influencent les conditions du corps. D’ailleurs, l’éditeur Shamasastry le qualifie d’oeuvre unique où « ...il y a autant d’efficacité attribuée à la théorie du ‘jeûne’ et de la ‘respiration profonde’ …». Mais limiter l’Āyurveda-sūtra à une théorie du « jeûne » et de la « respiration profonde » semble très réducteur. Notre étude s’attache à montrer que cette oeuvre va bien au-delà de ces aspects. En effet, dans la partie ayurvédique, elle traite de l’importance et de la signification même de la nourriture et de ses effets sur le corps et sur l’esprit, tels qu’ils sont exposés dans plusieurs Upaniṣad. Dans la partie yoga, elle aborde des concepts dispersés dans les Upaniṣad traitant non seulement du contrôle du souffle mais également d’autres notions ésotériques telles que l’éveil de la kuṇḍalinī l’action des lotus dans le corps, etc
The present study is dedicated to a work in the field of Indian Classical Medicine, Ayurveda. It concerns the Āyurvedasūtra,written in aphoristic style, edited and published by Oriental Research Institute of Mysore in the year 1922,further reedited in 1988, with the help of palm leaf manuscripts found with local Ayurveda physicians. Apart from thisedition, this text has till today not been studied even though, as has been observed in a recent compendium by DoctorJan Meulenbeld, one of its principal characteristics is that it proposes important relation between Ayurveda and theScience of Yoga, and is the only one so far known that aims at integrating these two fields. It shows how the differenttypes of food increase the sattva, rajas and tamas qualities and how the practice of yoga influences the bodyconditions. Moreover, editor R. Shamasastry qualifies it as a unique work where « …so much efficacy is attached to thetheory of fasting and deep-breathing….». But to limit this work to a “theory of fasting” and “deep breathing” isabsolutely insufficient. The present study pays marked attention to show that this work goes much beyond theseaspects. Indeed, in the ayurvedic portion, it deals with the importance and even the significance of food and its effectson body and mind, as exposed in several upaniṣad. In the yoga portion, it treats the concepts scattered in the upaniṣaddealing with not only the breath control but also the esoteric doctrines such as awakening of the kuṇḍalinī, action of thelotus in the body etc

Nas últimas duas décadas a racionalidade ayurvédica tornou-se popular no ociedente e está se expandindo rapidamente. Esta expansão é consequência do renascimetno do Ayurveda na Índia no século XX. Apesae do crescente interesse neste sistema antido de medicina pouco se tem explorado, no nosso meio, da dua gênese histórica e das pesquisas dos textos clássicos, riquíssimos em informação spbre esta antiga medicina e suas ferramentas de diagnóstico e terapêutica prevalente no subcontinente indiano há milhares de anos. O renascimento do Ayurveda se intensificou após a libertação da Índia da dominação britânica em 1947. Na década de 50 vários esforços foram realizados para promover o ensino e desenvolvimento desta racionalidade médica pelo governo indiano. A Medicina Ayurvédica se expandiu rapidamente pelo subcontinente e posteriormente pelo ocidente, Europa e Estados Unidos. No Brasil o Ayurveda chegou a meados dos anos 80 e se desenvolveu principalmente em Goiânia com o Hospital de Medicina Alternativa. Nesta instituição as plantas medicinais brasileiras receberam um leitura da racionalidade ayurvédica através dos vários médicos indianos que lá estiveram. Esta tese de natureza teórico-conceitual, mas com um enfoque histórico antropológico tem como objeto de estudo a gênese do Ayurveda e a análise crítica comparada dos textos clássico nas suas fontes primárias e secundárias. O período de formação desta racionalidade médica na Índia antiga ainda é objeto de muitas discussões dos autores modernos, isto ocorre por que a transformação de uma medicina mágico-religiosa dos textos védicos em um sistema empírico-racional do clássico Ayurveda não foi totalmente esclarecida pelos historiadores e pesquisadores ayurvedisas. Analiseremos os principais textos clássicos e seus autores de uma forma comparativa e simultaneamente tentaremos propor uma gênese histórica do Ayurveda, na antiga Índia, baseada nas traduções das fontes primárias e na literatura secundária dos autores orientais e ocidentais que estiveram ao nosso alcance durante a pesquisa.
In the last twenty years Ayurvedic Medicine has become popular in the west. This expansion is a consequence of the Ayurveda in the last century in India. Although this increasing interest in the western countries very little efforts have been made to understand the historical genesis and the research in the classical texts of this ancient system of traditional Indian medicine in Brazil. The reborn of Ayurveda has been intensified after the liberation if India from Great Britain in 1947. It was a conquest of the movement if Indian nationalism since the beginning of twenty century. The Ayurvedic medicine have expanded quickly to USA and Europe but was in the middle of the 1980 that this Indian system arrived in Brazil and have developed mostly in Goiania City in the Hospital de Medicina Alternativa. In this public hospital the Brazilian herbal medicine have been described in the view of Ayurvedic medical racionality. In this PHD thesis we have a theoretical concept approach but with a historical anthropological view, the object of research was the genesis and the comparative study of classical text. The formative period of this medical system is an important point of discussion among the ayurvedists authors about the historical genesis of Ayurveda. We are going to research the most important and respectable classical text in a comparative study and at the same time we are going to try to suggest a historical genesis of Ayurveda grounded in the primary and secondary sources of the western and eastern scholars and classical authors (the Ayurvedic samhitas) that we could have access during this four years of doctorate course at the Instituto de Medicina Social da Universidade do Estado do Rio de Janeiro UERJ.

This paper reviews selected work, published between 1944 and 1995, on the subject of Ayurveda. The aim of the review was to explore the ethnohistory of Ayurveda and the attached concept of health and illness, out of a transcultural perspective. Ayurveda is a medical tradition practiced throughout South Asia.  It is founded upon Sanskrit texts dating back more than two thousand years. Its ancient fundamental health ideas and practices still persists. Ayurveda offers not only a complete different way of understanding health and illness, but also different forms of treatment. The Ayurvedic view of health is synergistic and multifaceted concept of balance and harmony within the organism (mind, body and soul) as well as within the universal system the organism is a part. Disturbance of the harmony on a level, causes sickness. Ayurvedic doctrine emphasizes the importance of promotion of health and prevention of sickness. The key to good health is a regulated daily life. Factors like personal hygien and conduct, work, sleep, rest, diet and physical exercise has to be regulated and individually adjusted. South Asian countries, often has a pluralistic medical system, in which Ayurvedic health care is one option among many. The Ayurvedic medical system is an important provider of modern health care in South Asia.

This thesis deals with the possible application Asian curative methods on the market of spa tourism and wellness in the Czech Republic. The thesis is divided into five chapters, theoretical and practical. The aim of this work is to define Indian culture in the area of treatment and relaxation in the context of historical development and measure of use in the domestic tourism. Partial aims of this thesis are analysis of utilization Indian therapeutical technique and facilities dedicate these procedures in the Czech Republic. The introductory chapter is devoted to definitions tourism and health tourism. The second chapter is focused on spa tourism and the third chapter is devoted to wellness and quality of life. The fourth chapter is oriented on India, ayurveda and typical methods of usage ayurvedic massage. In the last chapter is description of situation in the Czech Republic, centres concentrated on ayurveda are mentioned and there is also questionnaire construction and in conclusion there are some proposed attractive products.

This thesis examined the changes that occur when a system of healing is transplanted from the East to the West. Ayurveda is both a system of healing and a way of life; though its origins are in India, it has moved across boundaries into many Western environments. The literature on global Ayurveda suggests that it has been promoted as a spiritualised system of healing as it addresses the mind, body and spirit. Currently, there is little research on the practice of Ayurveda in the UK. This research analysed how the practice of Ayurveda is changing and adapting to the UK environment, and analysed the role of religion and spirituality in the consultation. A qualitative approach was adopted. In-depth interviews were undertaken with a range of practitioners. In addition, participant observation data of Ayurveda events were inclined in the analysis. Analysis of the data showed that the lack of traditional remedies, together with regulatory restrictions impacts on the nature of the consultation and therapeutic recommendations in the UK. Practitioners are adapting their practice through the process of simplification and modification as well as creatively mixing healing techniques to produce ‘hyphenated’ approaches. The treatments have changed from standardised recommendations to individualised ones and practice has changed from drawing on learnt knowledge to applying principles. The results further suggest that religion and spirituality manifest in various forms in different Ayurvedic educational, social, political and professional environments, illustrating their ‘religious-cum-secular’ nature across the Ayurvedic contexts. Spirituality emerged as an important component of the practitioners’ definition of UK Ayurveda; however, it did not appear to be the key influence in shaping the consultation which tends to be aligned with the biomedical paradigm as it seeks to be perceived as a credible science. The findings suggest that a contemporary model of global Ayurveda needs to take into account and recognise its fluid nature as it changes and adapts to a new environment and culture. I interpret this fluidity as a necessary strategy for the survival of a system of healing that sits on the margins of mainstream healthcare in the UK. This research has significant implications for Ayurveda as a holistic system of healing. It suggests that education and training for UK Ayurveda needs to be in line with the changes taking place in consultations, rather than based solely on the Indian curriculum or classical texts. An adapted approach is required for research as UK practice is no longer standardised compared to that in India.

L'image du monde, du corps et de la personne qui émerge des textes ayurvédiques se distingue de celle des yogin et des philosophes à cause du rôle particulier joué par le milieu - elle possède un caractère nettement fluidique et kinesthésique. L'ayurvéda - savoir sur les changements du monde, du corps et de la personne - a systématisé de nombreuses pratiques pour produire des changements et dirigeant l'expérience de leur équilibrage. Son savoir repose sur l'expérience de l'écart à l'équilibre et sur la pratique de l'équilibrage du flux incessant du milieu qui réclame, sous certaines conditions, l'intervention du médecin. Ce milieu est un vaste champ d'expérience et d'expérimentation où s'entrelace l'expérience du monde, du corps et de la personne avec leurs images respectives. Les catégories qui fixent les savoirs, et les procédures qui dirigent les pratiques, sont solidaires des expériences et se renvoient constamment les unes aux autres. Ainsi les congruences qui permettent les opérations ayurvédiques sont inscrites iconiquement dans les choses qui sont elles-mêmes des configurations particulières des éléments avec et sur lesquels l'expérience et les pratiques se forment. Le monde en soi n'existe pas, il est soit un monde d'explication soit un monde d'expérience (parfois ils coïncident, parfois non); ce qui les fait coïncider c'est l'image, en façonnant un sens et en déterminant une expérience. L'image est un mode d'expérience. L'expérience, iconique ou organisée iconiquement, montre que l'image est modificatrice. Cette iconicité de l'expérience du monde et du corps est entièrement endossée par l'ayurvéda; elle est la clé qui ouvre et qui ferme l'accès au malade et au bien portant. Approche conceptuelle de procédés et processus d'expérience, cette étude essaie de trouver les conditions pour l'intelligibilité de ce vaste champ d'expériences suggérant un nouveau mode opératoire analogue au "travail sur le terrain" de l'ethnologue. L'affrontement de la philosophie et de la gymnosophie - comme affrontement entre savoirs, pratiques et expériences apparemment incommensurables - peut ouvrir des trajectoires épistémiques nouvelles qui réclameront la suspension de quelques dispositifs d'explication et d'exploration du monde, libérant certains conditionnements de la pensée et de l'expérience.

Cette thèse porte sur les thérapeutes français pratiquant une médecine traditionnelle indienne, l’ayurvéda. Par une approche socio-anthropologique inductive et compréhensive, elle vise à dresser un portrait de ces thérapeutes qui proposent des soins ayurvédiques en France, à étudier comment ils se forment à cette pratique et la place ils occupent dans le pluralisme thérapeutique français. L’objectif de ce travail est à la fois de contribuer à la compréhension de la circulation des savoirs thérapeutiques asiatiques, de cerner les modalités contemporaines de pratique de l’ayurvéda en France et les dynamiques de son appropriation, et à explorer la réception de cette médecine dans un contexte où elle ne bénéficie d’aucune reconnaissance institutionnelle et où elle est pratiquée essentiellement par des non-médecins. L’étude repose sur des entretiens effectués auprès de praticiens français d’ayurvéda, de patients ayant recours à cette pratique et d’observations dans des centres de soins. Les contours d’une expression locale et « appropriée » de l’ayurvéda en France sont analysés au travers du rapport complexe qu’entretiennent ces praticiens avec l’ayurvéda « authentique » et la « culture indienne », avec les corps et les plantes indiennes, les textes de référence ayurvédiques ainsi que les autres disciplines du pluralisme thérapeutique français. Leur proximité avec les mondes invisibles et énergétiques donne une place importance au secret et à sa gestion, qui met en lumière les ambigüités du rapport des praticiens entre soins préventifs et curatifs, entre aspects médicaux et spirituels, et souligne l’importance de la parole et de la grande variabilité des modes discursifs utilisés avec les patients, consécutive d’une haute personnalisation de la relation thérapeutique

This study explores the practice of alternative medicine among a group of senior, transnational Indian immigrants. I analyze how cross-cultural ideologies influence aging and immigrant experiences in healthcare. I explore the ways in which transnational networks nurture social relations and aid in acquiring healthcare resources. This study also examines the developments that alternative medicine underwent during the colonial rule and how those developments affected the trajectory of biomedicine. I focus on the practice of alternative medicine as a significant contributor to immigrant health. Finally, I argue that we need to strive for a symbiosis between alternative medicine and Western biomedicine based on multicultural sensibilities and socio-economic factors that call for a pluralistic medical system in a globalized world.

Memoria para optar al título de Diseñador Industrial
La alimentación conforma uno de los primeros pasos en el cambio de hábitos que desarrolla una persona al iniciarse en un camino espiritual. Uno de los objetivos de este trabajo es el dar a conocer la relación entre las disciplinas védicas del Vastu Shastra y Ayurveda, en órden de determinar una correspondencia de criterios con respecto a la alimentación y de cómo ésta puede ayudar a mantener un equilibrio de mente, cuerpo y alma. Para el desarrollo de esta investigación, se estudiaron de manera profunda y detallista, cada una de las disciplinas, para así de lograr establecer una base de criterios conceptualizados y llevados a forma, materialidad, textura y color con la cual se pudiera dar paso a fomentar el equilibrio de doshas (biotipos) mediante una presentación de alimentos en un utensilio culinario que permita resaltar las cualidades elementales de éstos.

Every day, India sees the addition of 5,000 new cases of diabetes to its current diabetic population of 65 million people. This number is projected to cross the 100 million mark in 15 years. The emerging pandemic scale of diabetes growth is straining India's already-overburdened public healthcare resources. India is home to several well-established native and adapted foreign traditions of medicine that are widely practiced. These traditions include Ayurveda, yoga and naturopathy, unani, siddha, and homeopathy. The modern and traditional medicine approaches are extensively used as independent systems. The purpose of this qualitative research case study was to evaluate the use of an integrative approach to address the multiple challenges posed by diabetes in India. The research design for the case study was based on the theoretical framework of participatory action research. The research questions evaluated how the modern and traditional medicine systems can be jointly used to contain the spread, scale, and immensity of diabetes in India and examined the barriers and challenges in combining various systems of medicine. Data were collected from interviews with 30 modern and traditional medical practitioners and 6 policy makers identified through a stratified purposeful sampling process. The transcribed data were coded thematically and objectively analyzed. The trustworthiness of interpretations was bolstered with triangulation through records from notes and observations. In evaluating the feasibility of a synergistic and integrative approach, the study filled a gap in scholarly literature. The study contributes to social change by adding to the existing body of knowledge available to physicians and patients in preventing and containing the diabetes pandemic.

Quando si parla di India, a maggior ragione parlando di Mumbai, non si può non fare i conti con quelle che sono le grandi contraddizioni sociali, economiche e culturali che la affliggono, proprio perché il vivere e le abitudini sono troppo distanti da noi per poter procedere con progetti alla “maniera occidentale”; per questo è assolutamente necessario invertire il punto di vista. Questo progetto cerca di farlo, nel tentativo di dare una risposta a vere e proprie emergenze con cui l’area oggetto di studio ogni giorno deve relazionarsi, tutte legate al concetto prevalente di sovraffollamento urbano: questo comporta la densificazione residenziale in ciascun spazio non costruito, comprese anche le aree lungo le fasce costiere oceaniche, che mettono a rischio ogni giorno l’incolumità degli abitanti. Tutto quindi si gioca nel risolvere l’emergenza residenziale, promuovendo nuovi sistemi dell’abitare per le persone meno abbienti della società, al fine di poter migliorare le condizioni di vita del singolo nucleo familiare insieme con quelle della comunità, che si mantiene viva grazie alla densità urbana, sinonimo in questo contesto di unità di vicinato. La calibrazione della densità costruttiva si struttura su una presenza consistente dell’area, ossia il waterfront sul mare Arabico, il quale nel progetto diventa punto di forza del luogo e non più minaccia della città, proprio perché l’acqua diviene libera di interagire con nuovi spazi pubblici ampi che fungono da cuscinetto ai rischi di inondazione a cui il nuovo tessuto residenziale non è più esposto. Alla volontà di migliorare le condizioni di vita e all’eterogeneità delle problematiche pragmatiche annesse, il progetto accoglie, nella realizzazione o riqualificazione di alcuni edifici pubblici, quel velo di sacralità che la presenza della cisterna sacra del Banganga porta con sé e che condiziona ogni giorno le abitudini delle persone, le quali vivono il sacro come filo conduttore della quotidianità.

Antibiotikaresistenz/-toleranz und Evasion des menschlichen Immunsystem sind wesentliche Probleme persistierender chronischer Infektionen, die im Zusammenhang mit Biofilmen stehen. Eine Notwendigkeit alternativer Behandlungen liegt daher nahe. Für diese Studie wurden zehn ayurvedische Pflanzen ausgewählt, die die Produktion von Curli-Fasern und/oder pEtN-Cellulose in E. coli K-12 Makrokolonie-Biofilmen eindeutig hemmten. Eine Reihe molekularer Reporter wurde verwendet, um die molekularen Ziele im Modellorganismus E. coli zu identifizieren. Eine Kombination von mikrobiologischen, molekularbiologischen und enzymatischen Methoden und Experimenten wurde dann verwendet, um die Aktivitäten der Pflanzenextrakte weiter zu charakterisieren. Um ihre Wirkung auf Biofilme eines breiteren Spektrums von Bakterien zu testen, wurden einige relevante gramnegative Pathogene (EAEC, UPEC, P. aeruginosa) und grampositive Bakterien (B. subtilis, S. aureus) als Makrokolonie-Biofilme sowie als submerse Biofilme in Gegenwart der Pflanzenextrakte inkubiert. Die wichtigsten Ergebnisse dieser Studie sind, dass es kein „Allheilmittel“ gibt, das effektiv gegen verschiedene Biofilmstrukturen wirken kann. Es konnte gezeigt werden, dass fast alle Pflanzenextrakte die CsgA Amyloidogenese hemmen. Drei der zehn Pflanzenextrakte beeinflussten die Curli- und pEtN-Cellulose-Gene signifikant, indem sie csgB und dgcC über den Regulator CsgD herunterregulierten. Darüber hinaus wurde festgestellt, dass ein Extrakt die Expression flagellarer Gene in E. coli hochreguliert - eine neue Anti-Biofilm Strategie. Überraschenderweise wurde auch festgestellt, dass ein Pflanzenextrakt, das die Biofilmbildung des Kommensalen E. coli K-12 hemmt, während es die Biofilmbildung von UPEC fördert. Daher können Anti-Biofilm-Effekte stammspezifisch sein. Eine Strategie, bei der verschiedene Pflanzenextrakte kombiniert werden, könnte gegen Biofilme wirken, die aus mehreren Arten bestehen, erfordert jedoch weitere Forschung.
Antibiotic resistance/tolerance and evasion from the human immune system are major causes of concern associated with biofilm-related persistent chronic infections. So, the need for an alternative source of treatment is obvious. In this study, 10 Ayurvedic plants were selected as they clearly inhibited the production of curli fiber and pEtN-cellulose or of curli fibers only in E. coli K-12 macrocolony biofilms. A series of molecular reporters were used to determine the molecular targets using E. coli as model bacteria. A combination of microbiological, molecular biological, and enzymatic assays and experiments were then used to further characterize the activities of the plant extracts. To test anti-biofilm effects on a wider range of bacteria, some relevant Gram-negative pathogens (EAEC, UPEC, P. aeruginosa) and Gram-positive bacteria (B. subtilis, S. aureus) were grown in macrocolony biofilms and submerged biofilms in the presence of active plant extracts. The major findings of this study are that there is not one single “magic bullet” that can effectively work against the diverse biofilm compositions and structures. Nearly all plant extracts were found to inhibit CsgA amyloidogenesis. Three of the ten plant extracts affected the curli and pEtN-cellulose genes significantly by downregulating csgB and dgcC via the CsgD regulator. In addition, one extract was found to upregulate flagellar gene expression in E. coli - this is a new anti-biofilm strategy that had not considered before. Surprising, it was also noticed that one plant extract, which inhibits biofilm formation by commensal E. coli K-12, promotes biofilm formation by UPEC. Thus, anti-biofilm effects can be strain-specific because of the diversity of composition of the matrix within the same bacterial species. A strategy of combining different plant extracts may work to deal with biofilms involving multiple species, but requires more research and understanding.

Au niveau international, la protection de la biodiversité et la valorisation des médecines traditionnelles sont devenues des enjeux environnementaux et sociaux essentiels ; dans le cadre de la réflexion sur les services écosystémiques, la cueillette des produits forestiers non ligneux est perçue comme un moyen de développement des populations dans les pays du Sud. Au Kérala (Inde), la croissance de la production industrielle de médicaments ayurvédiques interroge les modes de gestion des ressources forestières, dont sont majoritairement issues les matières premières médicales. Dans cet État, connu pour son modèle de développement social, a été mise en place une filière intégrée et administrée de commercialisation des produits forestiers non ligneux, qui relie cueilleurs adivasi ayant le monopole de l’activité d’extraction de ces produits, et industries pharmaceutiques. Imposant une approche linéaire de l’approvisionnement de ces dernières, cette filière exclut du système une grande partie des acteurs engagés dans la commercialisation des produits, rendant illégale leur activité. Le système coopératif public offre une garantie de prix et de débouchés aux cueilleurs autorisés, remplissant son objectif social, mais il manque de compétitivité sur un marché dominé par le secteur privé. Celui-ci, non reconnu par l’État, organise l’activité, étend ses réseaux et crée autant de filières parallèles, dont l’opacité et la taille creusent le fossé entre industries et cueilleurs, interrogeant la durabilité économique et écologique du secteur. À travers l’analyse critique des étapes de la filière, ce travail met en évidence les contradictions dans la gestion publique des espaces forestiers, entre protection de la forêt et de ses habitants et production de ressources. La gestion participative cherchant à impliquer les populations forestières dans la protection de leur environnement, complexifie encore les relations de pouvoir et les enjeux de contrôle dans ces espaces
Biodiversity protection and valorization of traditional medicines have become major environmental and social issues at the international level. While an ecosystemic service approach is being widely developed, the collection of non-wood forest products is seen as an opportunity for supporting the development of local populations in Southern countries. In Kerala (South India), the industrial production growth of ayurvedic medicines challenges the management of forest resources, from which the majority of medical raw material are extracted. In this State, known for its model of social development, an administered and integrated channel for the marketing of non-wood forest products has been implemented. It links adivasi collectors who have the official monopoly on the extraction of these products, with pharmaceutical industries. As it enforces a linear approach on their supplying, this channel excludes most stakeholders involved in the marketing of these products from the system, making their activity illegal. The public cooperative system offers price guarantees and market openings to authorized collectors – thus fulfilling its social role –, but lacks competitivity on a market, which is dominated by the private sector. The latter is not recognized by the State but it organises the activity, extends its networks and creates many parallel channels: the opacity and size of which widen the gap between industry and collectors, questioning the economic and ecologic sustainability of the sector. Through a critical analysis of the structure of the channel, this thesis highlights the contradictions in the public management of forest areas, split between protection of forest and its inhabitants and production of resources. The participative management tries to involve forest populations in the protection of their environment but in doing so, it complexifies even more power relationships and control issues in these areas

Ayurvedic medicine has been used in India for centuries as a dominant form of treatment and as a preventative measure for a number of chronic diseases. Not until recently have scientific studies identified the potential hypolipidemic, antiplatelet, and anti-tumor properties of various herbs/spices. The phytochemicals in these compounds may suppress the oxidation of bad LDL cholesterols, stimulate the performance of protective enzymes, and enhance immunestimulating properties that reduce an individual's risk of heart disease. As part of my honors senior thesis I conducted a literature review with my cardiovascular physiology professor, Dr. Cohen, which explores the impacts of Ayurveda on the heart. We wanted to investigate the scientific literature for turmeric and ginger specifically, in order to understand the exact physiology behind these spices. Overall, it seems as though Ayurvedic medicine can be health protective for a number of cardiovascular conditions such as high blood pressure and high cholesterol, but should be used in conjunction to modern medication. In addition, spices have considerable anti-inflammatory responses which have been shown to improve obesity-related inflammatory responses. After much research and analysis, these findings were presented at the Festival of Books in Tucson, AZ on March 12th as community outreach.

According to the United Nations High Commissioner for Refugees (UNHCR), by 2012 there were 15.4 million refugees and 28.8 million internally displaced persons (IDPs) forced to flee their homes due to war or violent conflict across the globe. Upon arrival in their host settings, forced migrants struggle with acute health and material needs, as well as issues related to identity, politics, power and place. The Karen ethnic minority of Burma (also known as Myanmar) has been involved in a prolonged civil conflict with the Burmese military government for nearly six decades. This fighting has resulted in massive internal displacement and refugee flight, and although a ceasefire was signed in 2012, continued violence has been reported. This study among the displaced Karen population along the Thai-Burma border examines the relationships between traditional – or indigenous – medicine, the population's health needs, and the broader social and political context. Research was conducted using an ethnographic case-study approach among 170 participants along the Thai-Burma border between 2003 and 2011. Research findings document the rapid evolution and formalisation of the Karen traditional medical system. Findings show how the evolutionary process was influenced by social needs, an existing base medical knowledge among traditional health practitioners, and a dynamic social and political environment. Evidence suggests that that Karen traditional medicine practitioners, under the leadership of the Karen National Union (KNU) Department of Health and Welfare, are serving neglected and culturally-specific health needs among border populations. Moreover, this research also provides evidence that Karen authorities are revitalising their traditional medicine, as part of a larger effort to strengthen their social infrastructure including the Karen self-determination movement. In particular, these Karen authorities are focused on building a sustainable health infrastructure that can serve Karen State in the long term. From the perspectives of both refugee health and development studies, the revival of Karen traditional medicine within a refugee and IDP setting represents an adaptive response by otherwise medically under-served populations. This case offers a model of healthcare self-sufficiency that breaks with the dependency relationships characteristic of most conventional refugee and IDP health services. And, through the mobilisation of tradition for contemporary needs, it offers a dimension of cultural continuity in a context where discontinuity and loss of culture are hallmarks of the forced migration experience.

Gotukola (Centella asiatica L. Urban) (Apiaceae), its extracts and the pure compound asiaticoside were studied for anxiolytic activity in thirteen standardized rat trials. High performance liquid chromatography (HPLC) was used to conduct the phytochemical analysis. Among different models tested, the most promising positive response for anxiolytic activity was observed in the elevated plus maze test conducted with: (a) whole plant materials, (b) ethyl acetate and methanol fractions and (c) asiaticoside. The results show for the first time that asiaticoside and triterpene enriched fractions of gotukola have anxiolytic effects in animal models. Therefore, they are recommended for clinical trials. The findings of this study also support the ayurvedic use of gotukola for psychiatric disorders. Other supplementary investigations conducted show that methyl jasmonate and full sunlight enhance the expression of asiaticoside in gotukola plants. The stolon explants were more successful compared to the leaf explants in in vitro propagation of gotukola.

L'étude du sanctuaire de Puliyampatti permet d'aborder deux questions : d'une part, l''indigénisation' des pratiques catholiques en Inde et, d'autre part, la gestion des troubles psychogènes dans les sociétés caractérisées par un pluralisme médical et des cultes de possession. Le lien entre ces deux domaines est réalisé grâce à saint Antoine de Padoue. En Inde du Sud, ce saint portugais détient les fonctions de divinité de lignée et possède la faculté d'exorciser. Cette double spécialité se traduit à Puliyampatti par la présence de pèlerins et de patients qui exécutent un certain nombre de gestes dévotionnels et rituels inspirés de l'hindouisme. Si le clergé tolère ces pratiques religieuses, en revanche, il se montre critique vis-à-vis des exorcismes. Les rituels d'exorcisme instaurés à Puliyampatti sont informels et rigoureusement observés par les familles qui accompagnent les patients suspectés d'être possédés ou victimes d'un maléfice. La parentèle détient un rôle central dans le processus thérapeutique. Ayant elle-même déterminé que, au regard des événements biographiques et/ou des diagnostics médicaux, les troubles étaient sans nul doute d'origine surnaturelle, elle exerce sur le patient pressions et sévices dans le but qu'il manifeste la possession, preuve même de la justesse du diagnostic. Selon la nature des troubles, le patient peut se plier à sa volonté et cette première expérience marque le commencement d'une longue série de possessions de plus en plus fréquentes et violentes.

In Australia, type 2 diabetes mellitus (T2DM) is a leading cause of morbidity and mortality with approximately 1.2 million people affected. Australia has a large number of migrants: as of June 2019, 7.5 million (29.7%) Australians were born overseas, and the Indian migrant population is 660,000 (2.6% of the total population). Evidence suggests that there is a very high prevalence of diabetes among Indian migrants (14.8%) compared to the Australian-born population (7.1%) along with a high rate of diabetes-related hospitalisation and complications. Indians are traditionally known for high use of ayurvedic medicines (AM), a component of complementary and alternative medicines (CAMs). Diabetes management's primary goal is to reduce symptoms, avoid the associated harms and improve quality of life. The patient can achieve these goals by adhering to treatment and lifestyle modifications. However, maintaining a normal blood sugar level can be challenging for Indian migrants because of several factors, such as an unhealthy diet, inadequate physical activity, poor adherence to medicines, religious factors, poor understanding of the health system, treatment costs, migration-related stress, seeking a job and other family-related issues. Ethno-racial and socio-cultural characteristics affect not only the susceptibility of individuals to diabetes, but also the day-to-day management of diabetes. While it is understood that Indian migrants are generally more at risk of developing diabetes than local Australians, the impact of Indian ethno-cultural traditions and religious and social norms on diabetes management is not well understood. The socio-cultural structure, traditions and ideologies of Indian migrants are complex and unique, and their impact on diabetes needs to be explored for a comprehensive understanding of, and interventions to improve, diabetes management for Indian migrants. Overall, this research aimed to gain an understanding of the factors that influence decision-making about medications and medication adherence in Indian migrants with type 2 diabetes (T2D), living in Australia. The research consisted of two stages: in-depth qualitative interviews and on-line survey using discreet choice experiments. The specific qualitative study objectives were: • To investigate Indian migrants’ awareness and understanding of, and access to, the healthcare system; how they feel it compares with their experience in India; and how they perceive this access influences their diabetes care. • To investigate Indian migrants’ medication-taking behaviour (with conventional medicines for diabetes) and factors that influence adherence at its three phases. • To explore the beliefs, decision-making process and experiences of patients with type 2 diabetes mellitus (T2DM) using AM, with a specific focus on the AM use pattern and disclosure to doctors, sources of information about AM and where AM is purchased. • To explore how Indian migrants cope with T2DM through religion and spirituality, and the impact of religion and fasting on insulin use. The specific discrete choice experiment (DCE) study objectives were: • To determine the preferences for conventional vs AM in Indian migrants with T2DM. • To identify the factors that may influence the preferences. Methods Qualitative study A qualitative study was designed consisting of face-to-face interviews. The study included Indian-born migrants (Australian citizen/permanent resident) aged 18 years or over; with T2DM; using at least one anti-diabetic medication; living in Greater Sydney or its surrounding suburbs, responsible for their own medications and fluent in English and/or Hindi. Twenty-three participants were interviewed; data saturation was reached after the 18th interview. The interview protocol was prepared after an extensive literature review, and comprised open-ended questions to enable participants to speak freely. The 40–45-minute interviews were audio recorded, transcribed verbatim and thematically analysed using a framework and an inductive approach to thematic analysis. Data analysis was performed manually using Microsoft Word. The consolidated criteria for reporting qualitative research (COREQ) was used to provide transparency in data reporting to improve the rigor, comprehensiveness and trustworthiness of the study. DCE research methods Participants completed an online survey with eight choice tasks and answered demographics questions. In the choice tasks, they chose their preferred medicine (conventional vs AM) or a 'no medicine' option. Paid and unpaid strategies were employed to recruit the participants, using Facebook and email. A D-efficient design was used to balance the attribute levels and to select a subset of the medication profiles. A total of 32 choice tasks were generated; however, to improve feasibility, the survey was blocked in 4 iterations, with each respondent completing 8 chosen tasks. Attributes and attribute-levels for the DCE were chosen systematically following a literature review and the qualitative research findings. Eight attributes (glycated haemoglobin, side effects, number of times medicine is taken (frequency), formulation, instructions to take with food, hypoglycemic events, weight change and cost of the medications) were selected. The levels chosen were widely spaced to encourage participants to maximise trade-off and increase the reliability of parameter estimates. Descriptive statistics (standard deviation, mean and frequency) for the socio-demographic characteristics of the sample and other parameters were reported. The DCE responses were analysed; a mixed multinomial logit (MMNL) model was used as it relaxes the assumption of identical distribution and accounts for heterogeneity in preferences between individuals. In DCE, parameter (β) estimates refer to the importance given by patients to an individual attribute-level, where a higher value indicates higher utility. The computer programme NLogit 6 was used for data analysis. Results Qualitative study Twenty-three participants were interviewed. The majority of participants were male (n=18) and followed Hinduism (n=17). Twelve participants had used AM at least once since they had been diagnosed with diabetes, and the remaining 11 had never used AM for diabetes (5 used AM for other conditions). Once diagnosed with T2DM, Indian migrants reported mixed emotions. Participants contemplated the need to restrict their diet, change their lifestyle and use lifelong medicines, and raised several issues related to their physical and mental health, which they felt were deteriorating. Consequently, they felt that they had to take further action to manage their diabetes: to maintain a normal blood sugar level, and to maintain well-being and inner or spiritual comfort. Controlling diabetes and associated health problems, such as co-morbid conditions and diabetes-related health issues, through the use of medications (either conventional or ayurvedic) was regarded as an important strategy. The findings show a limited knowledge of the healthcare system, and the use of informal sources (e.g., family, friends, social media) to learn about the healthcare system and the available services. Several barriers to decision-making in accessing health services were identified, such as socio-cultural beliefs, social impacts, preference for Indian healthcare professionals and the high cost of medications; these ultimately influenced diabetes management, which could lead to poor diabetes control. The study also identified some enablers encouraging people to improve their diabetes care, such as Health Cards (Medicare and NDDS card), which enable access to free GP consultations and laboratory tests and other diabetes products at a subsidised price. The findings suggest that religious beliefs influence diabetes management in this group. Participants believed that prayers gave them inner strength to manage their diabetes, and that prayers/blessings from religious leaders could help them manage their health conditions, including diabetes. Participants who held stronger religious beliefs were not in favour of using insulin or other medication derived from animal sources, and believed that fasting was an important religious obligation which could not be skipped due to diabetes. In contrast, some participants believed that animal-based medicines were permissible to consume and fasting could be skipped as it was detrimental to the health and well-being of people with diabetes. For the 12 participants that used AM, the decision-making process included evaluating AM benefits vs harms, and the positive opinions of others who used AM. Most participants expressed positive beliefs about AM (no side effects, can cure the condition and are effective), which influenced their decision to initiate AM. The decision to initiate AM was also influenced by other factors such as personals beliefs, social influence, and others’ experiences of using AM. They sought information from various sources such as family members, friends, multimedia, and from healthcare professionals in India. Participants believed that AM does not have side effects because it is obtained from a natural source (herbals), is effective and can cure diabetes. The use of AM was discontinued within months of initiation if there were no benefits. Participants used both ayurvedic and conventional medicines together as they believed that the combination of both medicines could better control blood sugar with no harmful effects. Most participants discontinued taking AM if they felt it was ineffective. Negative beliefs about AM centered on lack of scientific evidence to show effectiveness, and formulations. The majority of participants were initially prescribed oral antidiabetic medication and only two were started on insulin. From the time of diagnosis, patients made daily decisions about their diabetes disease control. The medication-taking behaviour among the participants changed at the three different phases of medication-taking (initiation, implementation, and discontinuation). Several factors influenced adherence at these three phases of adherence. At the initiation phase, most of the patients started conventional medication as soon as prescribed by GPs, while some postponed treatment initiation. The decision to initiate and continue the use of medications (adherence) was based on a balance between patient concerns and needs. The key motive was the desire to improve the diabetes outcome (control blood glucose level), and some participants were motivated to initiate treatment by advice/recommendations from GPs and the information they received about the medication. Fear of side effects delayed treatment initiation with conventional medications. Most participants reported taking their medication as prescribed. However, some reported forgetting their medication, especially when they were in a hurry for work or were out for family dinners or a party. In the implementation phase, patient benefits in (blood glucose levels) influenced people to adhere to conventional medications. Negative factors such as stigma and fear of side effects and drug dependence were identified barriers to adherence during the implementation phase. A few participants discontinued taking conventional medications once they started getting benefits and moved to AM; however, they restarted conventional medications if the desired results were not achieved with the ayurvedic medication. A few participants discontinued taking their medication due to fear of side effects. Overall, findings showed that negative beliefs and concerns about medications, such as fear of side effects, the stigma of diabetes and medications and fear of drug dependence, are common factors that influenced the initiation of medication. Decision to initiate the process was influenced by the balance between the desire to improve blood sugar levels and Hba1c outcomes (necessity beliefs) and negative medication beliefs (concerns). If the benefits were greater than the concerns, participants were more likely to initiate medications (either conventional or ayurvedic). DCE research The survey was completed by 141 participants. The average age was 49.7 years; most were male (n=92, 65.2%). The majority followed Hinduism (n=75, 53.2%). Many (n=80, 56.7%) respondents had co-morbid conditions, mainly cardiovascular disease. The majority (n=114, 80%) of participants used prescribed oral conventional medicine and 31.2% (n=44) used AM alone or with conventional medicines for their diabetes. Overall, the preference of respondents to initiate a medicine was negative for both medicines (conventional (β=−2.33164, p<0.001) and AM (β=−3.12181, p<0.001)); however, significant heterogenicity was noted in participants’ preferences (SD: 2.33122, p<0.001). Six attributes were identified to be a significant influence on medicine preferences: occurrence of hypoglycaemic events (relative importance, RI= 24.33%) was the most important, followed by weight change (RI=20.00%), effectiveness of the medicine (RI= 17.91%), instructions to take with food (RI= 17.05%), medicine side effects (RI=13.20%) and medicine formulation (RI= 7.49%). Another important finding was that participants expressed a desire to initiate a medicine despite the medicine having side effects, with the preference for initiation being higher with mild side effects compared with moderate to severe side effects. Conclusions This is the first qualitative study of Indian migrants with T2DM to explore their understanding of the Australian healthcare system; their medication-taking behaviour; and the impact of religious, cultural and other factors on diabetes management. The qualitative study revealed that Indian migrants had limited knowledge about the Australian healthcare system and relied on informal sources for information. Sociocultural beliefs, social influences, preferences for healthcare professionals, and high cost of medicine were barriers to accessing healthcare, while healthcare cards (Medicare and NDSS) were the main enablers. Religious beliefs play an important role in the self-management of diabetes among Indian migrants living in Australia. However, both positive and negative beliefs were identified regarding praying, using animal-based medicines, and the impact of fasting on the management of diabetes. Participants had a limited understanding of the rulings and teachings of their religion within the context of diabetes. Overall, Indian migrants usually use AM alone or with conventional medicine for diabetes self-management. Most took conventional medicines, though there were delays in initiation of the prescribed medicines. Side effects was a significant factor influencing medication adherence at all phases, whilst motivation to manage diabetes effectively was the key facilitator of medication taking. The quantitative findings demonstrated negative preferences for both conventional and ayurvedic medications; that is, Indian migrants were more likely to not start either conventional or ayurvedic medication to manage diabetes. Overall, if choosing between medications, they were more likely not to take ayurvedic medication compared to conventional medication. Preferences for conventional and ayurvedic medication were heterogenous and influenced by several factors. Experiencing hypoglycemic events was the most influential factor, followed by weight change, glycated haemoglobin, instructions for taking with food, side effects and formulation of medications. However, Indian migrants with T2DM indicated willingness to initiate medication to gain benefits despite mild and moderate side effects. This research has highlighted the importance of AM as a treatment option for T2D in Indian migrants living in Australia, and the range of factors influencing medication taking. The study findings point to the importance of healthcare professionals, particularly prescribers, to consider the range of factors that can impact medication taking when monitoring adherence, from initiation to persistence and discontinuation of therapy

The main objective of this work was to develop a Recommender System for healthy eating using contextual information of Ayurvedic Medicine. Searching to organize a frame of reference for a diet based on the flavors of food, it had as common axis integrating health and education, within a specific area of knowledge, food education. According to this educational proposal, the system subsidizes the users with appropriate information from previously identified doshas. With the use of filtering techniques based on content, strategies for promoting healthy eating practices are suggested to users. In this context, learning occurs when it helps make the information meaningful to choose the truly important and to understand them in an ever broader and deeper way. Seeking to develop their knowledge and understanding as part of this practice, it was taken as a methodological principle in this applied nature research, the support and guidance of action research. We chose the qualitative method approach to analyze the actual interactions between people and the system, using to this end, the questionnaire for data collection. Three therapists participated in the investigation and twenty-two people evaluated the proposed Recommendation System. The results showed that the Recommendation System, as presented here, constitutes a form of learning facilitator that assists in the habit of healthy eating.
O principal objetivo deste trabalho consistiu em desenvolver um Sistema de Recomendação para uma alimentação saudável utilizando informações contextuais da Medicina Ayurvédica. Buscando organizar um quadro referencial para uma dieta fundamentada nos sabores dos alimentos, teve-se como eixo comum integrar ensino e saúde, dentro de uma área específica do conhecimento, a educação alimentar. De acordo com essa proposta educativa, o Sistema subsidia os usuários com informações adequadas, a partir dos doshas identificados previamente. Com a utilização de técnicas de filtragem baseada em conteúdo, são sugeridas, aos usuários, estratégias para a promoção das práticas alimentares saudáveis. Nesse contexto, a aprendizagem ocorre quando se ajuda a tornar a informação significativa, a escolher as verdadeiramente importantes e a compreendê-las de forma cada vez mais abrangente e profunda. Procurando desenvolver o conhecimento e a compreensão como parte dessa prática, tomou-se como princípio metodológico desta pesquisa de natureza aplicada, o suporte e a diretriz da pesquisa-ação. Optou-se pelo método qualitativo de abordagem para se analisar as interações reais entre as pessoas e o Sistema, utilizando-se, para tanto, o questionário para a coleta de dados. Participaram da investigação, três terapeutas e vinte e duas pessoas que avaliaram o Sistema de Recomendação proposto. Os resultados evidenciaram que o Sistema de Recomendação, tal como aqui apresentado, constitui-se uma forma facilitadora de aprendizagem que auxilia no hábito de uma alimentação saudável.

The diploma thesis deals with realization of an Ayurvedic pavilion in the premises of Saint Katerina Resort. The proposed new compound is designed to extend the leisure services of the Saint Katerina Resort in Počátky. The feasibility study of the main technological stages of the project is solved in this diploma thesis. The construction of the object is described in the technical report. Both a detailed itemized budget of the construction and a detailed timetable to show the duration of each process is elaborated for the construction technology project. Futhermore, the design of site construction equipment, design of machine assembly, time deployment of machines and staff balance is elaborated. The project includes a technological regulation of the realization of the skeleton supporting frame structure and both control and test schedule. The work safety for the assembly of the wooden building supporting frame is composed.

This dissertation concerns the lived experience of wellbeing in Kerala, India. It focuses on the daily lives of local Malayalee women, based on a fieldwork period from January 2016 to January 2017. Often defined as a state of being comfortable, healthy or happy, wellbeing is an ontological abstraction, but also, in the practices that produce it, a matter of routine tasks and mundane activity. The routine tasks and activities that fundamentally shape daily lives in Malayalee homes are non-textual ayurvedic daily care routines (dinacharya) and seasonal care routines (rtucharya). However, in a society that does not easily separate an ayurvedic way of living from a Malayalee one, those routines are largely unrecognised, unmarked as Ayurveda and instead absorbed into the everyday and gendered cultural expectations of being Malayalee. In these ‘unmarked spacetimes of Ayurveda’ I ethnographically explore how Malayalee women – as ‘physicians of the house’ – enact dinacharya and rtucharya in their shared knowledges and ingestive practices. Women discuss their health on the back steps of houses. From their kitchens, they decoct and consume the medicinal substances that spontaneously grow in the dirt around their homes. Women spend their lifetimes realising and contesting culturally gendered and idealised forms of the ‘good woman’ and the ‘perfect wife’ in performativities that are intimately tied to Ayurveda from the first days of postnatal care. To examine the ways Malayalee women variously engage with everyday Ayurveda and their own wellbeing in unmarked spacetimes, this ethnography is broadly positioned within a new materialist ontology. Therein, I draw specifically on non-representational theory, a body of work that has grown from cultural geographies to emphasise the materiality of bodies, objects and landscapes, their emergent and generative processes, and the spatio-temporal realities they generate in practice. Ayurveda is also materialised and spatialised in hospitals, clinics, factories and educational institutions — in the ‘marked spacetimes of Ayurveda’. Taking pioneering female physicians’ own experiences, I explore how women have come to dominate the marked spacetimes of Ayurveda. Although women comprise some 90% of enrolments in the Bachelor of Ayurveda Medicine and Surgery (BAMS) degree in Kerala, many return home after graduation not as practicing doctors, but as ‘Dr Housewife’ to look after the wellbeing of their families. An increasing number of scholars have become interested in the turn to ‘anthropologies of the good’ and thus in ethnographically and theoretically broadening our understanding of what it means to be well in everyday life across cultural contexts. This dissertation takes what Malayalee women value, and what they embody in ayurvedic and prosaic acts of everyday concern, to offer a spatio-temporally situated anthropology of wellbeing.
Thesis (Ph.D.) -- University of Adelaide, Anthropology & Development Studies, 2019