972 resultados para Marriage counseling
Resumo:
BACKGROUND: The association between vascular disease and elevated plasma total homocysteine (tHcy) concentrations is caused, in part, by inadequate intakes of dietary folate. Increasing folate intake either through supplements or foods naturally rich in folates has been shown to decrease tHcy concentrations. OBJECTIVE: The aim of this study was to determine whether a similar reduction in tHcy was possible in free-living persons receiving dietary counseling. DESIGN: The study included a 4-wk placebo-controlled dietary intervention trial in which participants consumed either unfortified breakfast cereal (control group) or an extra 350 micro g folate derived from food/d (dietary group). Serum folate and tHcy concentrations in both groups were measured before and after the intervention period, and the concentrations in the dietary group were also measured 17 wk after the intervention period. RESULTS: During the 4-wk intervention, mean dietary folate intake in the dietary group increased from 263 (95% CI: 225, 307) to 618 micro g/d (535, 714), resulting in a mean increase in serum folate of 37% (15%, 63%) and a decrease in tHcy from 12.0 (10.9, 13.3) to 11.3 micro mol/L (10.2, 12.5). A further decrease in tHcy occurred in the dietary group during follow-up, with a final tHcy concentration of 9.7 micro mol/L (8.8, 10.8). CONCLUSIONS: Increasing natural folate intake improved folate status and decreased tHcy concentrations to an extent that may significantly reduce the risk of vascular disease. Dietary modification may have advantages over folic acid fortification because the altered food-consumption patterns lead to increased intakes of several vitamins and minerals and decreased intakes of saturated fatty acids.
Resumo:
Despite a large body of literature on the development of sexual orientation, little is known about why some men who marry women have (or develop) a homosexual orientation. In the current study, a selfselected sample of 43 never-married gay men and 26 gay men who were married to a woman completed a self-report questionnaire. As well as obtaining descriptive information from the 26 men about their marriages and reason for marrying, hypotheses were tested, based on five possible explanations for gay men’s marriages: (a) internalised homophobia; (b) religious intolerance (c) confusion created because of childhood/adolescent sexual experiences; (d) poor psychological adjustment; and (e) differences in strength of sexual preference. The two most frequent reasons for marriage were that it “seemed natural”, and a desire to have children and “family life”. The attitudes to gay men and lesbians held currently by the married group were significantly more positive than their reports of their attitudes around the time their marriage commenced, and the level of childhood sexual experiences with adults or older adolescents was significantly associated with the extent of their unsafe sexual practices with men (prior, during and/or after marriage). Marrieds described their families’ religious beliefs as more fundamentalist than never-marrieds. Family adaptability and family cohesion and the degree to which respondents reported having experienced child maltreatment did not distinguished between marrieds and never-marrieds, however these variables did predict the level of self-depreciation. No differences were found between marrieds and never-marrieds’ ratings of their sexual orientation and identity, homophobia, or self-depreciation. The results highlight how little is understood of the reasons why gay men marry, and the need to develop an adequate theoretical model.
Resumo:
This chapter examines understandings of marriage among missionaries and humanitarians connected with two early colonial ‘Native Institutions’. A comparison of the Parramatta Native Institution in New South Wales and the Albany Native Institution in Western Australia demonstrates that concerns about marriage were central in discussions about the formation and maintenance of these Institutions. Both of these Institutions were established and supported by British evangelicals, who had brought with them to Australia powerful assumptions about gender roles, particularly in
marriage. These assumptions influenced their decisions regarding the children who resided in the Native Institutions. Within specific colonial contexts, however, the assumptions of humanitarians and missionaries did not remain static, and debates over the futures of the Aboriginal children they sought to educate reveal complex and shifting hierarchies of race, gender and class.
Resumo:
In this paper, I draw jointly upon a Foucauldian ethical discourse and the example of the so-called `Manchester school' of Foucauldian labour process theory (LPT) to question the political/ethical aspirations and effects of critical management studies. Specifically, I question the ethics and effects of LPT researchers' relationships with those they/we research. I organize the discussion around four Foucauldian ethical themes or feelings. I thread these ethical themes throughout the paper to argue that, though Foucauldian LPT may be understood to abstractly resonate with these themes, its contribution is seriously undermined through the authors' lack of attention to ways of embodying this ethics in relations with the researched. By not embodying these commitments, the marriage between Foucault and LPT risks being read more as a marriage of convenience than commitment. And, further, a marriage that reproduces a politically problematic `modernist/positivist' self-other separation or divorce between researcher and researched.
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