Khan thesis study “Identifying Professionals and Demographics of Potential Dhat Syndrome Patients” data indicated a typical profile of Dhat Syndrome consisting mean age 24+/- 8.5 years, a majority of patients single(75%) and education up to matric (67%).11 Dhikav etal studying 30 patients with Dhat syndrome discerned that majority were unmarried and educated until 5th standard or above.24 Our study revealed the mean age of patient with Dhat Syndrome mean age 21.1+/-3.1years, 76.3% being unmarried but on contrary our study revealed Dhat patients comprising mostly of High school & Intermediate students(39.4%) followed by undergraduate and graduate students (21%), illiterates (21%) and school dropouts(15.9%) of Urban Background(52.6%).
Khan documented that symptoms manifesting in patients were constipation(60.4%), bodily ache and pains(60.1%) , guilt (59.7%) ,weakness of nerves(59.4%), pain in testis(56.6%), fear of getting married (54.7%), concern regarding marriage(53.8%), shallow eyes(53.1%), dryness of mouth (50.9%) , punched cheeks(50.3%) and impotence(50.0%).11 Our research, witnessed invariably all patients complained of undue concern regarding debilitating effect of seminal discharge, fatigue and weakness. Further symptomatology of Dhat patients comprised anxiety (63%), depressive mood (52.6%), guilt feeling (50%), palpitation (47%), anorexia (34%), dizziness (5.2%), blackout (2.6%) and burning micturition (2.6%).
Further, Khan Data indicated a majority of Dhat patients consulted Hakim and Homeopaths (50% and 24% respectively).11 Our study also witnessed patient’s consultation to an alternative & complementary practitioners of medicine (ACMP), as our study reveals 42.3% of patient consulted ACMP & ...
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25. Avasthi A, Prakash O. The concept and epidemiology of Dhat syndrome. Journal of Pakistan Psychiatric Society 2005 ; 2(1) : 6. Available online www.ncbi.nlm.nih.gov/pmc/articles/PMC3136012
26. Malhotra HK , Wig NN . Dhat syndrome: A culture-bound sex neurosis of the orient. Arch Sex Behav 1975; 4(5): 519 – 28
27. Behere P, Natraj G. Dhat syndrome: the phenomenology of cultural bound sex neurosis of the orient. Indian J Psychiatry 1984; 26(1): 76-8
28. Ismail K. The continuing story of Dhat syndrome. Br J Psychiatry 2004 ;185: 260 – 5 29. Bhattacharya R. West Bengal to map sex clinics, train quacks. Report presented in Indian Express 7th Aug 2007. Available online at www.indianexpress.com
30. Basu D. Faith healers asked to refer mentally sick to doctors. Report in Indian Express 12th Feb 2009. Available online at ww.indianexpress.com
...ignificant evidence for my research argument indicates that the nature of gender/sex consists of a wide consensus. The latter is significant to original sex differences in brain structure and the organized role through sex differential prenatal hormone exposures through the term used in the article as (the ‘hardwiring’ paradigm). The article is limited to scientific shortcoming that presents neuroscientific research on sex and gender for it lacks an analysis that goes beyond the observed results. The article is based on neuroscience studies and how it approached gender, yet the article suggests that gender should be examined through social, culture studies, ethnicity and race. This article will not form the foundation of my research but will be used a secondary material. The neuroscience evidences will be used to support my argument and will be used as an example.
In today’s world, many people assume that the latest medical technology and treatments are always the best option. However, all over the world, different techniques for curing diseases and aliments are being used. These methods fall under the category of complementary and alternative medicine.
Dhatu is a Sanskrit word which means `that which binds together’, relating to the tissues in body responsible for the functioning of the metabolism and organs, and the structure of the body.The Each Dhatu receives its nourishment from the food (digestive system), and supports sussceive tissue. Primiralily there are seven (tissues) Dhatus in the body as known in Sanskrit Saptadhatus. The study of the seven Dhatus is essential to heal the body and mind, as the Dhatus form the pillars on which the human body is constructed. The Saptadhatus are as follows:
...hromosome and the disease/disorder is passed down in an X linked recessive fashion. Symptoms include muscle weakening and wasting, and pain in the lower body. Mostly only the lower body’s muscles are affected causing the child to have to be confined to a wheelchair. The best way to diagnose Duchenne Muscular Dystrophy is by doing a muscle biopsy to test for abnormal dystrophin levels. There is no treatment for the disease/disorder itself, but only for the symptoms of it. The average age of death in males with Duchenne Muscular Dystrophy is the late thirty’s. Most deaths are caused by breathing complications or heart problems like cardiomyopathy. Duchenne Muscular Dystrophy on average affects one in thirty five hundred male births worldwide. Overall, Duchenne Muscular Dystrophy is very hard to live with and affects many boys around the world.
Weeks, G.R., Gambescia, N., (2009). A systematic approach to sensate focus. In K.M. Hertlein, G.R. Weeks, and N. Gambescia (Ed), Systemic sex therapy (pp. 341-361). New York, NY: Routledge.
This article was written to bring attention to the way men and women act because of how they were thought to think of themselves. Shaw and Lee explain how biology determines what sex a person is but a persons cultures determines how that person should act according to their gender(Shaw, Lee 124). The article brings up the point that, “a persons gender is something that a person performs daily, it is what we do rather than what we have” (Shaw, Lee 126). They ...
Medicalization describes the shift in authority concerning abnormal human conditions. Quirks previously seen as by-products of maturation began to see heavy examination and were classified under medical terms. As a result, the past few decades have seen an obscene number of compulsions and disorders deemed medical conditions, further exacerbating the unnecessary institutionalization of many harmless irregularities. This string coincides with the growing popularity of sex addiction and the debate over its inclusion in the Diagnostic and Statistical Manual of Mental Disorders (DSM). The mere thought of such a neurotic desire potentially joining the DSM alongside major mental and learning disorders epitomizes the depths to which society has sunk in recognition of truly straining abnormalities. The medicalization of sex addiction demonstrates the lengths at which medical authority will go to inject another fabricated disease into the blood of society.
The ICD-10 Classification of Mental and Behavioural Disorders: Clinical Descriptions and Diagnostic Guidelines. Geneva: World Health Organization, 1992. Print.
There are various health traditions and customs in Indian culture. Our traditional lifestyle is oriented towards herbal medicines. Ayurveda, Homeopathy, Herbal medicines, and Yoga are some other health tradition used in treating diseases. Indigenous or traditional medical practitioners continue to practice throughout the country. The two main forms of traditional medicine practiced are the ayurvedic (meaning science of life) system, which deals with causes, symptoms, diagnoses, and treatment based on all aspects of well-being (mental, physical, and spiritual), and the unani (so-called Galenic medicine) herbal medical practice. A vaidya is a practitioner of the ayurvedic tradition, and a hakim (Arabic for a Muslim physician) is a practitioner of the unani tradition. These professions are frequently hereditary ("Health Care in India", n. d.). Traditional healers used herbal medicine to prevent and treat diseases. Yoga is an ancient art of healthy living practiced by saints in India. Yoga is the integration of body, mind, and soul. Practicing yoga regularly helps peop...
Tibetan medicine, developed over the course of over one thousand years in the isolated mountainous terrain of Tibet and preserved despite China’s decimation of Tibetan customs, views healing in a much different way than Western physicians. Tibetan medicine emphasizes science, faith, perception, spirituality, karma, and philosophy, whereas Western medicine is based almost entirely on science. In the West, religion and spirituality are believed to have absolutely nothing to do with healing and medical practice. Without looking at Tibetan medicine in depth, the Westerner could easily dismiss Tibetan medicine as superstitious and unscientific; however, Tibetan Medicine is often very successful at treating illness, and Tibetan physicians can often cure the root of the problem, rather than merely performing a quick fix to a localized part of the body as in the West. Tibetan doctors do not recommend simply popping a pill. Instead, they see illness as a manifestation of the body’s imbalance and seek to correct this imbalance. In order to cure a disease, behavior, lifestyle, and one’s individual ‘humoral constitution’ (the three humors and the way in which they function in the body will be fully explained later) are all very important.
In healthcare organizations, medical staff must conform to their hospital and their country’s code of conduct. Not only do they have to meet set standards, they must also take their patient into consideration. When making a decision upon a patient, medical staff must recognize religious backgrounds and spiritual beliefs. By understanding a patients’ beliefs and their belief system, a medical worker can give the patient their deserved medical assistance without overstepping boundaries or coming off as offensive. The practices and beliefs of four religions will be articulated throughout this essay to fully understand how religion can either help or hinder the healing process.
Every year, approximately 230, 000 to 400. 00 deaths are caused by iatrogenic deaths ( in other words, these are deaths caused by wrong medical treatments). Two of the prominent yet some what contrasting types of medicine are, Ayurveda, the Indian traditional medicine, and Modern (aka western) medicine. Both of these have their own processes and methods of healing, which over the years have created their own followers. While Ayurveda addresses the root causes of the disease through identifying the imbalances in the elements, called “Doshas”, it also emphasizes on a spiritual lifestyle which for most people in today's world is a sea change. On the other hand, western medicine addresses the symptoms and provides instant albeit temporary relief for suffering. Needless to say there are more followers of the western medicine due to its immediate impact on subsiding the pain. Out of lack of awareness to the significance of traditional medicine, especially Ayurveda, many doctors and researchers are against the use of Ayurvedic and traditional medicines, which limits the potential of curing certain ailments of patients without additional side effects.
Moreover, in the past, as supported by both Freud as well as Erikson, general public sentiment was that “anatomy is destiny.” It was thought that an individual’s anatomy determined their gendered behavior as human behavior was thought to be directly related to reproductive processes. Furthermore, this perspective prompted Erikson to conclude that sexual behavior and gender were unlearned (nature) and instinctual. Now, these perspectives have been critiqued from the standpoint that there is more freedom to self-select gender roles than was previously envisioned.
Swaab, D. F. & Garcia-Falgueras, A. (2009). Sexual differentiation of the human brain in relation to gender identity and sexual orientation. Functional Neurology, 24(1), 17-28.
Sexologist are indecisive between gender explanations based on nature and culture. John Money’s he claimed, to divide pre- ad postnatal influences and attribute them to biology and culture respectively, since social influence enter the brain and are therefore also physiology.