The Practice of Traditional Western Herbalism places the function of western herbs in their true historical context, apart from homeopathy, traditional Chinese medicine, and Ayurveda. Recently there has been a revival of interest in western herbalism, but practitioners haven't been able to explore its benefits due to a void of information on the topic—the system of medicine the herbs fit into had all but disappeared. To remedy the situation, herbalist Matthew Wood has researched the old-time practices and reconstructed them for modern use. In resuscitating western herbal medicine and bringing it up to date, he gives his readers a powerful tool for holistic theory and treatment. Wood makes the point that plant medicines, because they are made from a broad range of chemical components, are naturally suited for the treatment of general patterns in the body. He argues against the biomedical model of standardization, in which herbs are refined and advertised as if they were drugs suited to an exact disease or condition.
How have men used art music? How have they listened to and brandished the musical forms of the Western classical tradition and how has music intervened in their identity formations? This collection of essays addresses these questions by examining some of the ways in which men, music and masculinity have been implicated with each other since the Middle Ages. Feminist musicologies have already dealt extensively with music and gender, from the 'phallocentric' tendencies of the Western tradition, to the explicit marginalization of women from that tradition. This book builds on that work by turning feminist critical approaches towards the production, rhetorical engagement and subversion of masculinities in twelve different musical case studies. In other disciplines within the arts and humanities, 'men's studies' is a well-established field. Musicology has only recently begun to address critically music's engagement with masculinity and as a result has sometimes thereby failed to recognize its own discursive misogyny. This book does not seek to cover the field comprehensively but, rather, to explore in detail some of the ways in which musical practices do the cultural work of masculinity. The book is structured into three thematic sections: effeminate and virile musics and masculinities; national masculinities, national musics; and identities, voices, discourses. Within these themes, the book ranges across a number of specific topics: late medieval masculinities; early modern discourses of music, masculinity and medicine; Renaissance Italian masculinities; eighteenth-, nineteenth- and early twentieth-century ideas of creativity, gender and canonicity; masculinity, imperialist and nationalist ideologies in the nineteenth century, and constructions of the masculine voice in late nineteenth- and twentieth-century opera and song. While the case studies are methodologically disparate and located in different historical and geographical locations, they all share a common conc
The Practice of Traditional Western Herbalism places the function of western herbs in their true historical context, apart from homeopathy, traditional Chinese medicine, and Ayurveda. Recently there has been a revival of interest in western herbalism, but practitioners haven't been able to explore its benefits due to a void of information on the topic—the system of medicine the herbs fit into had all but disappeared. To remedy the situation, herbalist Matthew Wood has researched the old-time practices and reconstructed them for modern use. In resuscitating western herbal medicine and bringing it up to date, he gives his readers a powerful tool for holistic theory and treatment. Wood makes the point that plant medicines, because they are made from a broad range of chemical components, are naturally suited for the treatment of general patterns in the body. He argues against the biomedical model of standardization, in which herbs are refined and advertised as if they were drugs suited to an exact disease or condition.
This is the first book to offer Buddhist meditators a comprehensive and sympathetic examination of the differences between Asian and Western cultural and spiritual values. Harvey B. Aronson presents a constructive and practical assessment of common conflicts experienced by Westerners who look to Eastern spiritual traditions for guidance and support—and find themselves confused or disappointed. Issues addressed include: • Our cultural belief that anger should not be suppressed versus the Buddhist teaching to counter anger and hatred • Our psychotherapists' advice that attachment is the basis for healthy personal development and supportive relationships versus the Buddhist condemnation of attachments as the source of suffering • Our culture's emphasis on individuality versus the Asian emphasis on interdependence and fulfillment of duties, and the Buddhist teachings on no-self, or egolessness
This highly visual collection of riding exercises will build specific Western riding skills and foster greater communication between horse and rider. Effective step-by-step lessons feature a complete description of gaits and movements, purpose and benefits, analysis and instructions, cautions, and tips for better performance.
Most studies of Graeco-Roman magic focus on the Greek texts. Stimulated by important recent finds of Latin curse-tablets, this collection of essays for the first time tries to define the nature and extent of the originality of magical practice in the Latin West
"Western Medicine", "Alternative Medicine", "Complementary Medicine", "Holistic Medicine", and "Natural Medicine." There is really only one "medicine" that heals and puts the whole patient, not the disease, at the center of care: Integrated Medicine. This practice integrates all modalities of healing to produce not merely a medical cure, but a deeper healing of the patient on his or her own terms. The Clinical Practice of Complementary, Alternative, and Western Medicine is a scientifically based text that informs and leads the practitioner easily through the maze of alternative therapies. Unlike other books that address the different alternative modalities, this text integrates homeopathy, acupuncture, chinese herbology, western herbology, and clinical nutrition, then combines them with traditional medicine. The author explains the new paradigm of patient-centered and Integrated Medicine and includes an extensive section on the physical underpinnings of this new paradigm, a paradigm that employs thermodynamics, non linear dynamics, chaos theory, and fractal geometry in an easy to understand discourse. The book incorporates the author's fundamental training in the alternative modalities and his ten years of clinical practice, a practice in which multiple integrated modalities of healing were utilized in the healing of over 10,000 patients. The Clinical Practice of Complementary, Alternative, and Western Medicine is a tremendously valuable reference for practitioners who want to learn about and practice alternative therapies and those who want to be more informed about what their patients may be doing and taking, and the influences those self-administered therapies may be having on their care.
After putting down this weighty (in all senses of the word) collection, the reader, be she or he physician or social scientist, will (or at least should) feel uncomfortable about her or his taken-for-granted commonsense (therefore cultural) understanding of medicine. The editors and their collaborators show the medical leviathan, warts and all, for what it is: changing, pluralistic, problematic, powerful, provocative. What medicine proclaims itself to be - unified, scientific, biological and not social, non-judgmental - it is shown not to resemble very much. Those matters about which medicine keeps fairly silent, it turns out, come closer to being central to its clinical practice - managing errors and learning to conduct a shared moral dis course about mistakes, handling issues of competence and competition among biomedical practitioners, practicing in value-laden contexts on problems for which social science is a more relevant knowledge base than biological science, integrating folk and scientific models of illness in clinical communication, among a large number of highly pertinent ethnographic insights that illuminate medicine in the chapters that follow.