Meals That Heal – by Dr. Carolyn Williams
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Inflammation is implicated as a contributory or casual factor in almost all chronic diseases (and still exacerbates the ones in which it’s not directly implicated causally), so if there’s one area of health to focus on with one’s diet, then reducing inflammation is a top candidate.
This book sets about doing exactly that.
You may be wondering whether, per the book’s subtitle, they can really all be done in 30 minutes or under. The answer is: no, not unless you have a team of sous-chefs to do all the prep work for you, and line up everything mise-en-place style for when you start the clock. If you do have that team of sous-chefs working for you, then you can probably do most of them in under 30 minutes. If you don’t have that team, then budget about an hour in total, sometimes less, sometimes more, depending on the recipe.
The recipes themselves are mostly Mediterranean-inspired, though you might want to do a few swaps where the author has oddly recommended using seed oils instead of olive oil, or plant milk in place of where she has used dairy milk in a couple of “recipes” for smoothies. You might also want to be a little more generous with the seasonings, if you’re anything like this reviewer.
Bottom line: if you’re looking for an anti-inflammatory starter cookbook, you could do worse than this. You could probably do better, too, such as starting with The Inflammation Spectrum – by Dr. Will Cole.
Alternatively, click here if you want to check out Meals That Heal, and dive straight in!
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Lychees vs Kumquats – Which is Healthier?
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Our Verdict
When comparing lychees to kumquats, we picked the kumquats.
Why?
In terms of macros, everything is comparable except for fiber, of which kumquats have 5–6x as much fiber, which means a very significant win for kumquats in this category.
When it comes to vitamins, lychees have slightly more of vitamins B3, B6, C, and K, while kumquats have a lot more of vitamins A and B1, and moderately more vitamins B2, B9, E, and choline. A fair win for kumquats here.
In the category of minerals, lychees have a little more copper, phosphorus, and selenium, while kumquats have 11x as much calcium, as well as a 2–3x more iron, magnesium, manganese and zinc. An easy win for kumquats.
Both fruits have great phenolic profiles, being both rich in antioxidants.
All in all, enjoy both, but if you’re going to pick one, kumquats easily win the day!
Want to learn more?
You might like to read:
- Level-Up Your Fiber Intake! (Without Difficulty Or Discomfort)
- When Bitter Is Better: Enjoy Bitter Foods For Your Heart & Brain ← kumquats have a bitter citrus taste, while lychees are quite sweet and mellow
Take care!
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People with dementia aren’t currently eligible for voluntary assisted dying. Should they be?
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Dementia is the second leading cause of death for Australians aged over 65. More than 421,000 Australians currently live with dementia and this figure is expected to almost double in the next 30 years.
There is ongoing public discussion about whether dementia should be a qualifying illness under Australian voluntary assisted dying laws. Voluntary assisted dying is now lawful in all six states, but is not available for a person living with dementia.
The Australian Capital Territory has begun debating its voluntary assisted dying bill in parliament but the government has ruled out access for dementia. Its view is that a person should retain decision-making capacity throughout the process. But the bill includes a requirement to revisit the issue in three years.
The Northern Territory is also considering reform and has invited views on access to voluntary assisted dying for dementia.
Several public figures have also entered the debate. Most recently, former Australian Chief Scientist, Ian Chubb, called for the law to be widened to allow access.
Others argue permitting voluntary assisted dying for dementia would present unacceptable risks to this vulnerable group.
Inside Creative House/Shutterstock Australian laws exclude access for dementia
Current Australian voluntary assisted dying laws exclude access for people who seek to qualify because they have dementia.
In New South Wales, the law specifically states this.
In the other states, this occurs through a combination of the eligibility criteria: a person whose dementia is so advanced that they are likely to die within the 12 month timeframe would be highly unlikely to retain the necessary decision-making capacity to request voluntary assisted dying.
This does not mean people who have dementia cannot access voluntary assisted dying if they also have a terminal illness. For example, a person who retains decision-making capacity in the early stages of Alzheimer’s disease with terminal cancer may access voluntary assisted dying.
What happens internationally?
Voluntary assisted dying laws in some other countries allow access for people living with dementia.
One mechanism, used in the Netherlands, is through advance directives or advance requests. This means a person can specify in advance the conditions under which they would want to have voluntary assisted dying when they no longer have decision-making capacity. This approach depends on the person’s family identifying when those conditions have been satisfied, generally in consultation with the person’s doctor.
Another approach to accessing voluntary assisted dying is to allow a person with dementia to choose to access it while they still have capacity. This involves regularly assessing capacity so that just before the person is predicted to lose the ability to make a decision about voluntary assisted dying, they can seek assistance to die. In Canada, this has been referred to as the “ten minutes to midnight” approach.
But these approaches have challenges
International experience reveals these approaches have limitations. For advance directives, it can be difficult to specify the conditions for activating the advance directive accurately. It also requires a family member to initiate this with the doctor. Evidence also shows doctors are reluctant to act on advance directives.
Particularly challenging are scenarios where a person with dementia who requested voluntary assisted dying in an advance directive later appears happy and content, or no longer expresses a desire to access voluntary assisted dying.
What if the person changes their mind? Jokiewalker/Shutterstock Allowing access for people with dementia who retain decision-making capacity also has practical problems. Despite regular assessments, a person may lose capacity in between them, meaning they miss the window before midnight to choose voluntary assisted dying. These capacity assessments can also be very complex.
Also, under this approach, a person is required to make such a decision at an early stage in their illness and may lose years of otherwise enjoyable life.
Some also argue that regardless of the approach taken, allowing access to voluntary assisted dying would involve unacceptable risks to a vulnerable group.
More thought is needed before changing our laws
There is public demand to allow access to voluntary assisted dying for dementia in Australia. The mandatory reviews of voluntary assisted dying legislation present an opportunity to consider such reform. These reviews generally happen after three to five years, and in some states they will occur regularly.
The scope of these reviews can vary and sometimes governments may not wish to consider changes to the legislation. But the Queensland review “must include a review of the eligibility criteria”. And the ACT bill requires the review to consider “advanced care planning”.
Both reviews would require consideration of who is able to access voluntary assisted dying, which opens the door for people living with dementia. This is particularly so for the ACT review, as advance care planning means allowing people to request voluntary assisted dying in the future when they have lost capacity.
The legislation undergoes a mandatory review. Jenny Sturm/Shutterstock This is a complex issue, and more thinking is needed about whether this public desire for voluntary assisted dying for dementia should be implemented. And, if so, how the practice could occur safely, and in a way that is acceptable to the health professionals who will be asked to provide it.
This will require a careful review of existing international models and their practical implementation as well as what would be feasible and appropriate in Australia.
Any future law reform should be evidence-based and draw on the views of people living with dementia, their family caregivers, and the health professionals who would be relied on to support these decisions.
Ben White, Professor of End-of-Life Law and Regulation, Australian Centre for Health Law Research, Queensland University of Technology; Casey Haining, Research Fellow, Australian Centre for Health Law Research, Queensland University of Technology; Lindy Willmott, Professor of Law, Australian Centre for Health Law Research, Queensland University of Technology, Queensland University of Technology, and Rachel Feeney, Postdoctoral research fellow, Queensland University of Technology
This article is republished from The Conversation under a Creative Commons license. Read the original article.
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Black Olives vs Green Olives – Which is Healthier
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Our Verdict
When comparing black olives to green olives, we picked the black olives.
Why?
First know this: they are the same plant, just at different stages of ripening (green olives are, as you might expect, less ripe).
Next: the nutritional values of both, from macros down to the phytochemicals, are mostly very similar, but there are a few things that stand out:
• Black olives usually have more calories per serving, average about 25% more. But these are from healthy fats, so unless you’re on a calorie-restricted diet, this is probably not a consideration.
• Green olives are almost always “cured” for longer, which results in a much higher sodium content often around 200% that of black olives. Black olives are often not “cured” at all.Hence, we chose the black olives!
You may be wondering: do green olives have anything going for them that black olives don’t?
And the answer has a clue in the taste: green olives generally have a stronger, more bitter/pungent taste. And remember what we said about things that have a stronger, more bitter/pungent taste:
Tasty Polyphenols: Enjoy Bitter Foods For Your Heart & Brain
That’s right, green olives are a little higher in polyphenols than black olives.
But! If you want to enjoy the polyphenol content of green olives without the sodium content, the best way to do that is not olives, but olive oil—which is usually made from green olives.
For more about olive oil, check out:
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The Autoimmune Cure – by Dr. Sara Gottfried
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We’ve featured Dr. Gottfried before, as well as another of her books (“Younger”), and this one’s a little different, and on the one hand very specific, while on the other hand affecting a lot of people.
You may be thinking, upon reading the subtitle, “this sounds like Dr. Gabor Maté’s ideas” (per: “When The Body Says No”), and 1) you’d be right, and 2) Dr. Gottfried does credit him in the introduction and refers back to his work periodically later.
What she adds to this, and what makes this book a worthwhile read in addition to Dr. Maté’s, is looking clinically at the interactions of the immune system and nervous system, but also the endocrine system (Dr. Gottfried’s specialty) and the gut.
Another thing she adds is more of a focus on what she writes about as “little-t trauma”, which is the kind of smaller, yet often cumulative, traumas that often eventually add up over time to present as C-PTSD.
While “stress increases inflammation” is not a novel idea, Dr. Gottfried takes it further, and looks at a wealth of clinical evidence to demonstrate the series of events that, if oversimplified, seem unbelievable, such as “you had a bad relationship and now you have lupus”—showing evidence for each step in the snowballing process.
The style is a bit more clinical than most pop-science, but still written to be accessible to laypersons. This means that for most of us, it might not be the quickest read, but it will be an informative and enlightening one.
In terms of practical use (and living up to its subtitle promise of “cure”), this book does also cover all sorts of potential remedial approaches, from the obvious (diet, sleep, supplements, meditation, etc) to the less obvious (ketamine, psilocybin, MDMA, etc), covering the evidence so far as well as the pros and cons.
Bottom line: if you have or suspect you may have an autoimmune problem, and/or would just like to nip the risk of such in the bud (especially bearing in mind that the same things cause neuroinflammation and thus, putatively, depression and dementia too), then this is one for you.
Click here to check out the Autoimmune Cure, and take care of your body and mind!
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When You “Can’t Complain”
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A Bone To Pick… Up And Then Put Back Where We Found It
In today’s Psychology Sunday feature, we’re going to be flipping the narrative on gratitude, by tackling it from the other end.
We have, by the way, written previously about gratitude, and what mistakes to avoid, in one of our pieces on positive psychology:
How To Get Your Brain On A More Positive Track (Without Toxic Positivity)
“Can’t complain”
Your mission, should you choose to accept it (and come on, who doesn’t like a challenge?) is to go 21 days without complaining (to anyone, including yourself, about anything). If you break your streak, that’s ok, just start again!
Why?
Complaining is (unsurprisingly) inversely correlated with happiness, in a self-perpetuating cycle:
Pet Peeves and Happiness: How Do Happy People Complain?
And if a stronger motivation is required, there’s a considerable inverse correlation between all-cause happiness and all-cause mortality, even when potential confounding factors (e.g., chronic health conditions, socioeconomic status, etc) are controlled for, and especially as we get older:
Investing in Happiness: The Gerontological Perspective
How?
You may have already formulated some objections by this point, for example:
- Am I supposed to tell my doctor/therapist “I’m fine thanks; how are you?”
- Some things are worthy of complaint; should I be silent?
But both of these issues (communication, and righteousness) have answers:
On communication:
There is a difference between complaining, and giving the necessary information in answer to a question—or even volunteering such information.
For example, when our site went down yesterday, some of you wrote to us to let us know the links weren’t working. There is a substantive difference (semantic, ontological, and teleological) between:
- ❝The content was great but the links in “you may have missed” did not work.❞ ← a genuine piece of feedback we received (thank you!)
- ❝Wasted my time, couldn’t read your articles! Unsubscribing, and I hope your socks get wet tomorrow!❞ ← nobody said this; our subscribers are lovely (thank you)
- Note that the former wasn’t a complaint, it was genuinely helpful feedback, without which we might not have noticed the problem and fixed it.
- The latter was a complaint, and also (like many complaints) didn’t even address the actual problem usefully.
What makes it a complaint or not is not the information conveyed, but the tone and intention. So for example:
“You’ve only done half the job I asked you to!” → “Thank you for doing the first half of this job, could you please do the other half now?”
Writer’s anecdote: my washing machine needs a part replaced; the part was ordered two weeks ago and I was told it would take a week to arrive. It’s been two weeks, so tomorrow I will not complain, but I will politely ask whether they have any information about the delay, and a new estimated time of arrival. Because you know what? Whatever the delay is, complaining won’t make it arrive last week!
On righteousness:
Indeed, some things are very worthy of complaint. But are you able to effect a solution by complaining? If not, then it’s just hot air. And venting isn’t without its own merits (we touched on the benefits of emotional catharsis recently), but that should be a mindful choice when you choose to do that, not a matter of reactivity.
Complaining is a subset of criticizing, and criticizing can be done without the feeling and intent of complaining. However, it too should definitely be measured and considered, responsive, not reactive. This itself could be the topic for another main feature, but for now, here’s a Psychology Today article that at least explains the distinction in more words than we have room for here:
React vs Respond: What’s the difference?
This, by the way, also goes the same for engaging in social and political discourse. It’s easy to get angry and reactive, but it’s good to take a moment to pick your battles, and by all means fight for what you believe in, and/but also do so responsively rather than reactively.
Not only will your health thank you, but you’re also more likely to “win friends and influence people” and all that!
What gets measured, gets done
Find a way of tracking your streak. There are apps for that, like this one, or you could find a low-tech method you prefer.
Bonus tip: if you do mess up and complain, and you realize as you’re doing it, take a moment to take a breath and correct yourself in the moment.
Take care!
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The voice in your head may help you recall and process words. But what if you don’t have one?
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Can you imagine hearing yourself speak? A voice inside your head – perhaps reciting a shopping list or a phone number? What would life be like if you couldn’t?
Some people, including me, cannot have imagined visual experiences. We cannot close our eyes and conjure an experience of seeing a loved one’s face, or imagine our lounge room layout – to consider if a new piece of furniture might fit in it. This is called “aphantasia”, from a Greek phrase where the “a” means without, and “phantasia” refers to an image. Colloquially, people like myself are often referred to as having a “blind mind”.
While most attention has been given to the inability to have imagined visual sensations, aphantasics can lack other imagined experiences. We might be unable to experience imagined tastes or smells. Some people cannot imagine hearing themselves speak.
A recent study has advanced our understanding of people who cannot imagine hearing their own internal monologue. Importantly, the authors have identified some tasks that such people are more likely to find challenging.
fizkes/Shutterstock What the study found
Researchers at the University of Copenhagen in Denmark and at the University of Wisconsin-Madison in the United States recruited 93 volunteers. They included 46 adults who reported low levels of inner speech and 47 who reported high levels.
Both groups were given challenging tasks: judging if the names of objects they had seen would rhyme and recalling words. The group without an inner monologue performed worse. But differences disappeared when everyone could say words aloud.
Importantly, people who reported less inner speech were not worse at all tasks. They could recall similar numbers of words when the words had a different appearance to one another. This negates any suggestion that aphants (people with aphantasia) simply weren’t trying or were less capable.
Hearing our own imagined voice may play an important role in word processing. sutadimages/Shutterstock A welcome validation
The study provides some welcome evidence for the lived experiences of some aphants, who are still often told their experiences are not different, but rather that they cannot describe their imagined experiences. Some people feel anxiety when they realise other people can have imagined experiences that they cannot. These feelings may be deepened when others assert they are merely confused or inarticulate.
In my own aphantasia research I have often quizzed crowds of people on their capacity to have imagined experiences.
Questions about the capacity to have imagined visual or audio sensations tend to be excitedly endorsed by a vast majority, but questions about imagined experiences of taste or smell seem to cause more confusion. Some people are adamant they can do this, including a colleague who says he can imagine what combinations of ingredients will taste like when cooked together. But other responses suggest subtypes of aphantasia may prove to be more common than we realise.
The authors of the recent study suggest the inability to imagine hearing yourself speak should be referred to as “anendophasia”, meaning without inner speech. Other authors had suggested anauralia (meaning without auditory imagery). Still other researchers have referred to all types of imagined sensation as being different types of “imagery”.
Having consistent names is important. It can help scientists “talk” to one another to compare findings. If different authors use different names, important evidence can be missed.
We’re starting to broaden our understanding of the senses and how we imagine them. Napat Chaichanasiri/Shutterstock We have more than 5 senses
Debate continues about how many senses humans have, but some scientists reasonably argue for a number greater than 20.
In addition to the five senses of sight, smell, taste, touch and hearing, lesser known senses include thermoception (our sense of heat) and proprioception (awareness of the positions of our body parts). Thanks to proprioception, most of us can close our eyes and touch the tip of our index finger to our nose. Thanks to our vestibular sense, we typically have a good idea of which way is up and can maintain balance.
It may be tempting to give a new name to each inability to have a given type of imagined sensation. But this could lead to confusion. Another approach would be to adapt phrases that are already widely used. People who are unable to have imagined sensations commonly refer to ourselves as “aphants”. This could be adapted with a prefix, such as “audio aphant”. Time will tell which approach is adopted by most researchers.
Why we should keep investigating
Regardless of the names we use, the study of multiple types of inability to have an imagined sensation is important. These investigations could reveal the essential processes in human brains that bring about a conscious experience of an imagined sensation.
In time, this will not only lead to a better understanding of the diversity of humans, but may help uncover how human brains can create any conscious sensation. This question – how and where our conscious feelings are generated – remains one of the great mysteries of science.
Derek Arnold, Professor, School of Psychology, The University of Queensland
This article is republished from The Conversation under a Creative Commons license. Read the original article.
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