2014
DOI: 10.1016/j.socscimed.2014.05.001
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The ‘gender puzzle’ of alternative medicine and holistic spirituality: A literature review

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Cited by 42 publications
(48 citation statements)
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References 55 publications
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“…In addition, spirituality seems to have systemic interaction with other diversity variables. There is much evidence that the experience and expression of spirituality differs according to diversity aspects such as gender (Briggs and Dixon 2013;Keshet and Simchai 2014;Vosloo, Wissing and Temane 2009) or ethnic and race groups (Archibald 2010;Lewis 2015;Sharma Rastogi and Garg, 2013). In addition, spirituality tends to moderate several outcome behaviors in people from diverse groups (Bliss 2009); Harvey and Martinko 2009;Taylor, Chatters and Jackson 2009), and leads to positive work outcomes.…”
Section: Introductionmentioning
confidence: 99%
“…In addition, spirituality seems to have systemic interaction with other diversity variables. There is much evidence that the experience and expression of spirituality differs according to diversity aspects such as gender (Briggs and Dixon 2013;Keshet and Simchai 2014;Vosloo, Wissing and Temane 2009) or ethnic and race groups (Archibald 2010;Lewis 2015;Sharma Rastogi and Garg, 2013). In addition, spirituality tends to moderate several outcome behaviors in people from diverse groups (Bliss 2009); Harvey and Martinko 2009;Taylor, Chatters and Jackson 2009), and leads to positive work outcomes.…”
Section: Introductionmentioning
confidence: 99%
“…The over-representation of females is a widely reported phenomenon in CAM practice in general, and Keshet et al [ 24 ] have recently published a literature review on the reasons for this over-representation, which reveals a picture of multiple contradictions. One aspect discussed in the review is that women’s traditional family roles of caring, and responsibility for the family’s health and emotional well-being lead them toward the holistic milieu in greater numbers than men [ 25 ].…”
Section: Discussionmentioning
confidence: 99%
“…On the other hand, women who become dissatisfied with the roles of wife, mother, and nurturer are also described to use holistic and spiritual practices to develop a new and stronger sense of self that is facilitated by getting in touch with a ‘core self,’ [ 25 ]. In this sense, CAM in general, and Ayurveda in particular may also become catalysts for change, resistance to traditional meanings of femininity, and the reconstruction of self-identity [ 24 ].…”
Section: Discussionmentioning
confidence: 99%
“…Theories have been developed to account for why individuals turn to CAM [26], and increasingly for why they use CAM during pregnancy and childbirth. Although studies suggest that some women are reticent to use CAM during pregnancy due to concerns about risk [8,27], users of CAM prior to pregnancy often continue using particular therapies [23,24].…”
Section: Introductionmentioning
confidence: 99%
“…As such, CAM use is one strategy for managing medicalized risk approaches to providing care in pregnancy [32]. Indeed, Keshet et al [26] identified a significant theme in existing research suggesting that women's engagement with CAM arises as a coping mechanism against the power relationships and gender imbalances in health care. A complex and contradictory picture thus emerges: women engage in CAM partially to ameliorate the perceived risks of biomedical maternity care, but at the same time such engagement reinforces increased risk vigilance and a consumerist approach to further use of CAM health care strategies.…”
Section: Introductionmentioning
confidence: 99%