Vegetarian Practices Research Articles

Eating Like a Buddhist: Vegetarianism and Ethical Foodscapes in the Twenty-First Century

This paper focuses on oft-overlooked vegan and vegetarian practices among contemporary Buddhist communities in Asia and Europe. It synthesises findings from a range of Buddhism-related contexts with an emphasis on transnational and Internet-based communities. Exploring multifaceted food imaginaries, foodways and placemaking practices, it argues that communities of engaged Buddhists, at different scales, deliberately resist mainstream food markets.

Islamic Multiplicities in Kashmir: Debates about the Food Practices of a XVIth-Century Sufi Saint and the Modern Cult

Abstract The spread of Islam to the South Asian region of Kashmir and its role in shaping the socio-religious and political contours in the region is a highly charged debate in academic as well as popular circles. This article examines the early modern debates about the vegetarian food practices of a sixteenth-century Sufi saint of Kashmir, Baba Hyder Rishi (b. 1504) and contemporary debates around the modern cult mainly centered around his shrine in the Anantnag (locally known as Islamabad) town of south Kashmir. It is divided into two parts; the first focuses on debates during the saint’s own lifetime and the second analyses modern debates about what has by now emerged as a cult around the saint’s shrine. We begin with a critical re-evaluation of the wide-spread notion that the saint’s practice of vegetarianism was, much like his predecessors in the local Rīshī Sufi order, grounded in local Buddhist-Hindu customs and thus exemplifies the syncretic nature of Islam in Kashmir. Instead, we argue that both the defence and contestation of the saint’s practice as well its modern cult was and continues to be located within the Islamic tradition itself. We use this discussion for a critical reflection on the widely prevalent idea of religious syncretism in Kashmir and the over-simplified and ahistorical view of Islam as a monolith, and then explore the possibility of using Islamic ‘multiplicity’ as an alternate analytical category.

Vegetarianism and eating disorders: The subjective experience of healthcare professionals

Vegetarianism is growing dramatically among adolescents and young adults. Professionals specialized in eating disorders (ED) may routinely face patients adhering to these popular vegetarian practices. This qualitative study aimed to investigate healthcare professionals' subjective experience of vegetarianism in ED patients. Interviews of practitioners specialized in ED, recruited from the French federation of anorexia and bulimia (FFAB), were conducted using a semi-structured guide. We reached data saturation. Thematic analysis was used to identify and analyze patterns of meaning in the dataset. Eighteen professionals (dieticians, physician-nutritionists, and a psychiatrist) with private or institutional practices were interviewed. Three meta-themes emerged from our thematic analysis: (1) heterogeneous perceptions of vegetarianism among healthcare professionals, (2) diverse nutritional care practices, (3) factors influencing professionals' nutritional strategies and approaches. This original qualitative and exploratory study reported vegetarianism is a fast-growing phenomenon observed in a majority of adolescent patients with anorexia nervosa, with various underlying motivations reported. In all cases, the nature of the timing and relation between the vegetarian practices and the ED should be carefully assessed, using specific tools. Because of the ethical dimension of this issue and the risk of professional bias, institutional policy based on specific practice guidelines, to be developed, are strongly encouraged.

A Vegetarian Diet Rich in Soybean Products Compromises Iron Status in Young Students

The iron status of young Chinese Buddhist vegetarians (23 men and 32 women) and nonvegetarian students (20 men and 39 women from a medical college) was investigated by dietary assessment of iron intake and hematological measurement of biochemical indices including hemoglobin, plasma iron, transferrin, transferrin saturation and plasma ferritin. A characteristic of the vegetarian diet in this study was the replacement of meat by soybean products. Results of the dietary assessment showed that the average iron density of the diets ranged from 1.9 to 2.2 mg/MJ, with no difference between the vegetarian and nonvegetarian diets. Daily iron intake was similar in both vegetarian and nonvegetarian men. However, iron intake was significantly higher in female vegetarians than nonvegetarians, averaging 104 and 78% of the RDA, respectively. Results of blood analysis showed that, for both sexes, the median plasma ferritin concentration of the vegetarians (male 47 µg/L and female 12 µg/L) was about half the level of the nonvegetarians (male 91 µg/L and female 27 µg/L). Occurrence and risk of iron deficiency are more prevalent in vegetarians. Correlation between plasma ferritin concentration and years of vegetarian practice in vegetarian men was marginally significant (r = -0.38, P = 0.077). We conclude that a vegetarian diet that is rich in soybean products and restricted in animal foods is limited in bioavailable iron and is not adequate for maintaining iron balance in men and women.

Vegetarian Diet among Athletes on Nutrient Adequacy and Performance: Literature Review

The objective of this study is to determine the effects of vegetarianism (vegan and semi-vegetarian) among athletes on their nutrient sufficiency and performance. This review is conducted with three steps, namely: literature search and screening; data extraction and analysis; and writing the literature review. The results show that athletes practicing a vegetarian diet may be at a greater risk of nutritional inadequacy especially proteins, essential fatty acids, iron, zinc, calcium, iodine, vitamin D, and vitamin B12. Whilst the effect of vegetarian practice in athletes’ performance has no significant difference with omnivore athletes. vegetarian athletes should plan a well-planned diet to meet the recommendations of macro and micronutrients for the training and recovery phase. At last, vegetarianism in athletes does not affect their performance and their nutritional sufficiency can be maintained by planning well-balanced dietary consumption. Further research is required to broaden our understanding of vegetarianism in athletes

A Seventh-day Adventist farm community in Tanzania and vegetarianism as a social practice

PurposeThis paper is the outcome of an empirical research on a Seventh-day Adventist farm in Tanzania. The author investigated the role of Christian spirituality in switching to and maintaining vegetarian practices. Dietary change is proposed in the sustainability literature as a crucial trajectory to mitigate the impacts of climate change. The purpose of this paper is to explore the links between spirituality and climate-friendly dining in a localised Christian context and discuss their significance further for wider society.Design/methodology/approachSocial practice theory (SPT) provided the tools to explore, empirically, the dynamic development of dietary practice within the farm community and its relation to the outside world; according to SPT, following the main building blocks of practices, namely materials, competences and meanings (cognitive or emotional), helps to understand the evolution of practices in society.FindingsFindings show that the spiritual element of the community's dietary practice is key in maintaining commitment to vegetarianism, despite the rationale focussing exclusively on human health.Social implicationsExpanding the rationale to animal compassion and environmental concerns could enhance the stabilisation of the practice within and beyond the community's realms.Originality/valueThe research showcases, probably for the first time, how a localised vegetarian practice may be linked to broader societal developments and policymaking through the application of SPT.

Beyond Turmeric and Yoga: Advance Care Planning and End-of-Life Considerations Among Asian Indian American Hindus.

Hinduism is the fourth largest religion in the United States; an understanding of Hindu beliefs and practices will help health care providers deliver culturally sensitive care while discussing advance care planning and end-of-life care for adult patients. For many Westerners, the practice of yoga, Ayurveda, and vegetarianism is used by people striving to live healthfully. However, what might be unfamiliar to Westerners is how for Hindus, these practices reflect their millennia-old spirituality and religiosity. Knowing the Hindu beliefs of atman, Brahman, karma, and moksha will help nurses connect to Hindus' various end-of-life wishes. In addition, getting familiar with interrelating factors such as lack of knowledge on palliative care and advance care planning, family dynamics, acculturation, and personal preferences will allow nurses to provide culturally competent care. By facilitating end-of-life conversations at an early stage, nurses can promote confidence and self-efficacy for patients who may fear that their religiosity and personal priorities are trivialized by acculturated family members or disregarded by their adopted homeland. This clinical article provides nurses with information about Asian Indian American Hindus' beliefs and practices, clinical implications for assessment, and suggestions to support patients' and families' end-of-life wishes.

Beyond environmental science: Climate action in Hindu religion and Sant Mat tradition

AbstractThis paper explores Hindu religious concepts in their broadest form in general, and the philosophy and teachings ofRadha Soami Satsang Beas(a religious sect with its headquarters in Punjab, India) in particular, to access whether and in what ways the Indic spiritual value system is dovetailed with ecological ethics to make a case for climate action. Considering the influence of this sect in India and the size of its faith community, its role in propagating ecological ethics through the notion of karma, practice of vegetarianism, and service are examined here. The paper concludes that although the philosophical teachings ofRadha Soami Satsang Beaslike living a lighter life by practising vegetarianism and service do have great ecological values, the ethnographic account of theRadha Soami Satsang Beasshows that the devotees do not show any proclivity toward climate action due to the lack of direct teaching by theirguruon the subject and therefore do not establish any relation between philosophical underpinnings of the sect and ecological stewardship. Nevertheless, the ecological sensibilities of this community are more aligned with their spiritual goal and are reflected in their behaviour.

Efficacy of Initiating the Right Complementary Feeding at Right Time - Bridge the Knowledge Gap Between Mother and the Caregiver in Bangladesh

Health professionals who have received nutrition training may assist to lower child undernutrition. By regularly advising caregivers on diet, qualified health professionals may specifically help achieve this goal. The risk of undernutrition among children of advised caregivers may be decreased as a result of bettering child-feeding behaviors. From six months of age forward, when breast milk alone is no longer adequate to cover all of their nutritional needs and supplemental feeding should be begun, infants and young children are at an elevated risk of malnutrition. To realize every person's full potential, appropriate nutrition throughout the first two years of life is essential. This time frame is still regarded today as being crucial for fostering healthy development, growth, and development. The health, nutritional status, growth and development of children at this period of life are thus affected by sufficient eating, not only in the short term but also in the medium and long term. For people who look after children throughout this period of life, this document offers complementary feeding (CF) guidelines that are expressed as questions or statements. Examples include when to introduce complementary feedings, when to introduce foods in order, and when to consider how the consistency of foods changes as a child's nervous system matures. Quantities for each meal; inadequate complementary feeding practices; myths and reality of complementary feeding; number of days to assess acceptability and tolerance to new foods; developmental milestones; practice of vegetarianism or baby-led weaning.

The ecophilic principle of vegetarianism

The object of this research is the ecophilic and ecophobic trends in collective consciousness. The subject of this research is vegetarianism as an ecophilic and eco-theological concept. The relevance of this article lies in the fact that vegetarianism as a theoretical-practical approach towards life sustenance allows assessing and outlining the solutions to the environmental problems. Vegetarian food correlates with the ethical position, systemogenetics of law and morality, and religious attitudes. The interrelation between vegetarianism and ecology is reflected in ecophilic approach towards environment. The author leans on the general scientific theoretical methods, such as genetic, comparative, systemic, and factor analysis; and provides an overview of the thematic literature. The conclusion is made that vegetarianism can be considered an indicator of ecophilia-oriented collective consciousness. The philosophical conceptualization of the problem of vegetarianism is the problem of bioethics and environmental ethics, as well as eco-theology. The ethical outlook upon vegetarianism consists in comprehension of the value of life of the whole creation and biocentric regard to all animal organisms. The eco-theological approach is demonstrated on the example of the theory and practice of vegetarianism in Vedic culture.

‘A Fact in the History of the World’: The <i>Vegetarian Advocate</i> (1848‒50) and the Serialization of Life

This essay examines the Vegetarian Advocate, a British monthly periodical that ran from 1848 to 1850, and it argues that the periodical’s serial form shaped its representation of vegetarianism. As the first official organ of the UK Vegetarian Society, the Vegetarian Advocate carried different messages to different audiences. For members of the Society, it circulated information on the organization’s publications, annual meetings, membership statistics, and finances, subjects that would be of interest only to insiders. For outsiders and the uninitiated, it published articles explaining vegetarian principles, using arguments drawn from physiology, chemistry, natural history, economics, and ethics to persuade curious readers to experiment with a vegetarian diet. However, drawing on press scholarship and Michel Foucault’s techniques of the self, this essay argues that the serial form of the periodical itself carried an important message on the vegetarians’ ‘serialization of life’, their belief that life be lived serially or, in other words, that forward progress and self-improvement come through repetition, attention to routine, and the everyday training of oneself. Specifically, this essay claims that the seriality of the Vegetarian Advocate allowed the Vegetarian Society to represent its dietary regimen as serial — that is, as a repetitive yet progressive, sequential system of self-transformation in which all forms of activity (from eating to exercising to socializing) accrued meaning sequentially, serially, and relationally, orientating vegetarianism and vegetarians towards a teleological objective, or what Foucault calls the ‘telos of the ethical subject’. Serialization, it claims, was integral to both the practice and concept of vegetarianism: vegetarian print materials were published serially while the practice itself was conceptualized as a progressive step in the development of the individual and the species.

Iodine status during pregnancy and at 6 weeks, 6, 12 and 18 months post-partum.

Iodine deficiency during pregnancy and in the post‐partum period may lead to impaired child development. Our aim is to describe iodine status longitudinally in women from pregnancy until 18 months post‐partum. Furthermore, we explore whether iodine status is associated with dietary intake, iodine‐containing supplement use and breastfeeding status from pregnancy until 18 months post‐partum. We also assess the correlation between maternal iodine status 18 months post‐partum and child iodine status at 18 months of age. Iodine status was measured by urinary iodine concentration (UIC) during pregnancy (n = 1,004), 6 weeks post‐partum (n = 915), 6 months post‐partum (n = 849), 12 months post‐partum (n = 733) and 18 months post‐partum (n = 714). The toddlers' UIC was assessed at 18 months of age (n = 416). Demographic variables and dietary data (food frequency questionnaire) were collected during pregnancy, and dietary data and breastfeeding practices were collected at all time points post‐partum. We found that iodine status was insufficient in both pregnant and post‐partum women. The UIC was at its lowermost 6 weeks post‐partum and gradually improved with increasing time post‐partum. Intake of milk and use of iodine‐containing supplements significantly increased the odds of having a UIC above 100 μg/L. Neither the mothers' UIC, vegetarian practice, nor exclusion of milk and dairy products were associated with the toddlers UIC 18 months post‐partum. Women who exclude milk and dairy products from their diets and/or do not use iodine‐containing supplements may be at risk of iodine deficiency. The women possibly also have an increased risk of thyroid dysfunction and for conceiving children with nonoptimal developmental status.

O carnivorismo ocidental

O consumo de alimentos é uma das atividades mais elementares da existência humana, sendo seus aspectos materiais e simbólicos marcas históricas de diferenciações culturais entre diversos grupos étnicos e nações em todo o mundo. Desde que a globalização entrecruzou referências alimentares, a carne tornou-se um dos objetos de consumo mais desejados mundialmente e cujos padrões de ingestão tem crescido continuadamente, até mesmo em regiões tradicionalmente conhecidas por suas práticas vegetarianas. Essa mudança no cenário alimentar global tem sido acompanhado nas últimas décadas pela difusão de movimentos críticos que têm questionado os valores culturais e sociais do consumo de proteína animal em todo o mundo. Este artigo tem como objetivo compreender os principais aspectos culturais que influenciaram a ascensão do carnivorismo ocidental moderno e, a partir desse olhar, analisar os discursos mais recentes que vêm confrontando os efeitos dessa prática alimentar. A despeito de suas peculiaridades, observamos que esses movimentos estão transformando a carne em um importante objeto político e cujas disputas estão colocando em crise as bases culturais que sustentam nossos hábitos carnivoristas.

Vegetarian practices, body composition and dietary intake among Hindus and Buddhists in Kuching, Sarawak, Malaysia

Though vegetarians own the privilege of a wide range of health benefits and of much lower risk of many diseases, they are also cut off many essential nutritional values. This study aimed to determine the vegetarian practices, body composition and dietary intake of vegetarians among Hindus and Buddhists in Kuching, Sarawak. Using questionnaire and anthropometric measurement, this cross-sectional study was carried out in Hindu and Buddhist temples in Kuching. Data was entered and analysed using SPSS version 22. A total of 114 respondents participated in the study, with mean age of 45.8 years (SD±16.01), females (57%), and majority Buddhists (81.6%). Majority of the respondents were on lacto-ovo vegetarian diet (71%) with more among the Hindus. More than half of the respondents were overweight and obese (64.1%). About 58% of the respondents were found to have abnormal waist circumference and 78.1% with over fat percentage. Buddhist respondents consumed more carbohydrates than Hindus. Hindu respondents consume more macro-nutrients such as protein and fat with a mean intake of 102.9 g (SD ±34.60) and 20.9 % of total energy intake respectively and more micro-nutrients. Vegetarian diet does not warranty healthy body as the quality and quantity of the food intake can influence the nutritional status of a person. Knowledge on choice of food should be imparted to improve their health status.
 South East Asia Journal of Public Health Vol.8(1) 2018: 3-9

Monastic Meat: The Question of Meat Eating and Vegetarianism in Tibetan Buddhist Monastic Guidelines (bca’ yig)

The practice of vegetarianism has long been connected with monasticism in Tibet, despite explicit statements in the vinaya that monks and nuns are allowed to eat meat. This paper examines one particular aspect of this connection: the rules governing meat eating found in monastic guidelines. Texts of this genre reveal a variety of approaches to the question of meat eating, from avoiding the issue entirely (the most common) to banning meat outright (the least). In this paper I argue that, when viewed collectively, those monastic guidelines that discuss meat do so in a measured way that makes clear that while meat is not fully condoned, individual monks or nuns can choose how strictly they will adhere to this ideal. Meat was, thus, generally permitted, but within a context in which it was still viewed in a negative light.

The Training of Porphyry’s ‘Athlete’: The Ascetic Philosopher in On the Abstinence from Eating Flesh.

The image of the historical athlete who enters the ancient Greek stadium is a perfect medium for clarifying the conceptual philosopher’s liberation from material bonds and ascent to the higher causal order in Porphyry’s On the Abstinence from Eating Flesh. The image is emphasized when Porphyry prescribes the practice of vegetarianism and immaterial sacrifice for the conceptual philosopher’s preparation for the specific ‘contest’of freeing from material concerns such as food and sacrifice and eventual transformation in to the as the priest of the Highest God.

Suboptimal Iodine Status and Low Iodine Knowledge in Young Norwegian Women.

Previous studies have documented mild to moderate iodine deficiency in pregnant and lactating women in Norway. This study focused on non-pregnant young women because their future children may be susceptible to the adverse effects of iodine deficiency. We assessed urinary iodine concentration (UIC), iodine intake from food and supplements, and iodine knowledge in 403 non-pregnant women, mainly students, aged 18–30 years. Iodine concentration was measured in spot urine samples analyzed by inductively coupled plasma mass spectrometry and iodine intake was calculated from a self-reported food frequency questionnaire. Knowledge about iodine was collected through the self-administered, paper-based questionnaire. Median (p25–p75) UIC was 75 (42–130) µg/L and 31% had UIC < 50 µg/L. Habitual iodine intake was 100 (69–136) µg/day. In multiple regression models, supplemental iodine, use of thyroid medication, and iodine intake from food were positively associated with UIC, while vegetarian practice was negatively associated, explaining 16% of the variance. Approximately 40% of the young women had low iodine knowledge score and no differences were found between women in different study programs. Young women in Norway are mild to moderately iodine-deficient, and public health strategies are needed to improve and secure adequate iodine status.

Life in Contradiction to Life

This article examines the central moral injunction of non-violence toward sentient beings, rooted in both religious and secular worldviews, which exhorts the practice of vegetarianism, condemns the killing of animals, and rejects all forms of predation in general, including hunting. Specifically, this article examines the moral injunction of non-violence through the prism of Nietzsche’s analysis of metaphysical dualism and the decadent, nihilistic, world-denying postures that he claims accompany such dualism. A Nietzschean analysis exposes the condemnations of hunting (and of predation in general) rooted in the moral injunction of non-violence as distinct versions of a nature-denying, world-hating philosophy – despite the fact that those who defend such an approach usually claim it to be a world-affirming (and animal loving) stance. The article concludes with a warning against the particular human arrogance that seeks to re-order natural processes in accordance with human moral conventions and ideals.

A Meatless Dominion: Genesis 1 and the Ideal of Vegetarianism

I argue that a strand of biblical tradition, represented in Genesis 1:26–29, depicts a nonviolent relationship between humans and nonhumans—indicated by the practice of vegetarianism—as a moral ideal that represents the divine intention for the Earth community. This argument is supported by four claims. First, the cultural context of Genesis 1 suggests that the “image of God” entails a democratized royal charge of all humans to make God present in a unique manner in the created order. Second, this functional role must be understood in light of the unique deity (Elohim) in Genesis 1, a deity whose peaceful and other-affirming creative act is distinctive from violent creative acts of deities in other ancient Near Eastern cosmologies such as the Enuma Elish. Third, Genesis 1 provides an exegesis of humanity's dominion over animals in verse 29, which limits humanity's food to vegetation. Finally, juxtaposing Genesis 1 with Genesis 9 reveals a nefarious shift from human dominion, which is meant to be peaceful and other-affirming, to something altogether different—a relationship that is built upon terror.

Reduction of Greenhouse-Gas Emissions by Chinese Buddhists with Vegetarian Diets: A Quantitative Assessment

The equivalent reduction of greenhouse gas emissions (GHGEs) by Chinese Buddhists with vegetarian diets is quantitatively evaluated. By analysing data obtained from a national study, correlation analyses are performed to obtain appropriate formulas to predict the dietary GHGE by using meat consumption as the only input. To demonstrate its reliability, the prediction from the formulas developed is first compared with the results of a food-production study using a difference approach. Then the quantitative study of equivalent GHGE reduction due to Chinese Buddhists with vegetarian diets is presented. An assessment of the vegetarian population amongst Chinese Buddhists is also included in this study. The results indicate that Chinese Buddhists with vegetarian diets account for the equivalent GHGE reduction of 39.68 million metric tons of CO2 equivalent, which is a sizable amount and is equal to 7.2 and 9.2% of the GHGEs from United Kingdom and France in 2012, respectively. In modern times, the vegetarian practice of Chinese Buddhism should attract more Buddhists or lay people to follow, if the additional environmental and health benefits of vegetarianism could be emphasised. The resultant impact for the equivalent reduction of GHGEs could be even larger and the human-induced global warming problem could be further alleviated.