The Contemporary Practice of Psychiatric Surgery: Results from a Survey of North American Functional Neurosurgeons

2011 ◽  
Vol 89 (2) ◽  
pp. 103-110 ◽  
Author(s):  
Nir Lipsman ◽  
Daniel Mendelsohn ◽  
Takaomi Taira ◽  
Mark Bernstein
Author(s):  
Rachel Weinstein

Abstract The practice of yoga was born in India thousands of years ago and brought to North America gradually beginning in the 20th century. The traditional practice of yoga is spiritual in nature with an intention of purifying the mind and body, leading to an alleviation of suffering through connection with the Divine (i.e., liberation). Yoga has gained widespread popularity in North America, but whether North American yoga practice includes an intention on the purification of the mind-body, in contemporary practice often described as a mind-body connection, has yet to be explored. This research study investigated North American yoga practitioners’ experiences of mind-body connection in their practices. Six yoga practitioners residing in North America were interviewed for this study. Interviews were audiorecorded and transcribed. Phenomenological analysis was conducted to produce the essence data, and thematic analysis was conducted to produce the contextual data. Phenomenological themes regarding the co-researchers’ experiences of mind-body connection in their yoga practices were identified and grouped into four textural essences: (1) the experience of breath, (2) local or internal experiences, (3) an increased sense of awareness and mindfulness, and (4) transcendental and spiritual qualities. Four structural conditions that allow practitioners to experience mind-body connection during yoga practice were identified: (1) breath, (2) physical asana, (3) practitioner intentionality, and (4) environmental conditions. Findings of the current study suggest a capacity for North American yoga practitioners to experience mind-body connection that is essential to traditional yoga practice.


2005 ◽  
Vol 70 (3) ◽  
pp. 581-587 ◽  
Author(s):  
Madonna L. Moss

Recent papers by Michelle Hegmon (2003) and Joe Watkins (2003) purport to “map the terrain” of North American archaeology. Yet these two metaphorical maps present very different views of the contours of North American archaeology. Taken together, the two papers highlight problematic divisions between (1) theory and practice in North American archaeology, and (2) academic archaeology and cultural resource management. What are the roles archaeological theory plays in the contemporary practice of archaeology? Why do discussions of archaeological theory have so little to offer stakeholders other than academic archaeologists? Although Hegmon has shown many areas of convergence in archaeological theory, her depiction of “processual-plus” archaeologies dulls the edge of postprocessual critiques of the processual status quo. I argue that feminist, Marxist, and postcolonial archaeologies cannot be subsumed by this label because some of their practitioners aspire to contribute to social change beyond the realm of archaeology itself. These practitioners realize that the practice of archaeology always has political consequences, not just for academic archaeologists, but for a diverse set of stakeholders.


2013 ◽  
Vol 91 (5) ◽  
pp. 306-313 ◽  
Author(s):  
Daniel Mendelsohn ◽  
Nir Lipsman ◽  
Andres M. Lozano ◽  
Takaomi Taira ◽  
Mark Bernstein

2011 ◽  
Vol 41 (4) ◽  
pp. 330-365 ◽  
Author(s):  
Elizabeth Pérez

Abstract The scholarship on Afro-Atlantic religions has tended to downplay the importance of Kardecist Espiritismo. In this article I explore the performance of Spiritist rituals among Black North American practitioners of Afro-Cuban religions, and examine its vital role in the development of their religious subjectivity. Drawing on several years of ethnographic research in a Chicago-based Lucumí community, I argue that through Spiritist ceremonies, African-American participants engaged in memory work and other transformative modes of collective historiographical praxis. I contend that by inserting gospel songs, church hymns, and spirituals into the musical repertoire of misas espirituales, my interlocutors introduced a new group of beings into an existing category of ethnically differentiated ‘spirit guides’. Whether embodied in ritual contexts or cultivated privately through household altars, these spirits not only personify the ancestral dead; I demonstrate that they also mediate between African-American historical experience and the contemporary practice of Yorùbá- and Kongo-inspired religions.


2020 ◽  
Vol 29 (2) ◽  
pp. 259-264 ◽  
Author(s):  
Hasan K. Saleh ◽  
Paula Folkeard ◽  
Ewan Macpherson ◽  
Susan Scollie

Purpose The original Connected Speech Test (CST; Cox et al., 1987) is a well-regarded and often utilized speech perception test. The aim of this study was to develop a new version of the CST using a neutral North American accent and to assess the use of this updated CST on participants with normal hearing. Method A female English speaker was recruited to read the original CST passages, which were recorded as the new CST stimuli. A study was designed to assess the newly recorded CST passages' equivalence and conduct normalization. The study included 19 Western University students (11 females and eight males) with normal hearing and with English as a first language. Results Raw scores for the 48 tested passages were converted to rationalized arcsine units, and average passage scores more than 1 rationalized arcsine unit standard deviation from the mean were excluded. The internal reliability of the 32 remaining passages was assessed, and the two-way random effects intraclass correlation was .944. Conclusion The aim of our study was to create new CST stimuli with a more general North American accent in order to minimize accent effects on the speech perception scores. The study resulted in 32 passages of equivalent difficulty for listeners with normal hearing.


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