‘How Your Mood Affects Your Health’

One of my preferred news compilation websites, Alternet.org, just published a piece, originally from the UK Independent (I believe), on the relation of emotions, personal interactions, and similar ‘moods’ on health. Anastasia Stephens, in the article, ‘How Your Mood Affects Your Health,’ runs through in very cursory fashion a whole host of research on the effects of things like laughing, stress, arguments, and crying on the human immune systems, healing, and the like.

The article has a lot of fun little research summaries, unfortunately, without links to the actual research reports or anything deeper about the studies. But there’s warnings about how arguing affects healing:

A half-hour argument with your lover can also slow your body’s ability to heal by at least a day. In couples who regularly argue, that healing time is doubled again. Researchers at Ohio State University discovered this by testing married couples with a suction device that created tiny blisters on their arm. When couples were then asked to talk about an area of disagreement that provoked strong emotions, the wounds took around 40 per cent longer to heal. This response, say researchers, was caused by a surge in cytokines — immune-molecules that trigger inflammation. Chronic high levels of these are linked to arthritis, diabetes, heart-disease and cancer.

Or another personal favorite:

Scientists at the University of California have discovered that laughter relaxes tense muscles, reduces production of stress-causing hormones, lowers blood pressure, and helps increase oxygen absorption in the blood. Cardiologists at the University of Maryland Medical Center found laughing can actually reduce the risk of heart attack by curbing unwanted stress, which can destroy the protective lining of blood vessels. A good giggle also burns calories since it’s possible to move 400 muscles of the body when laughing. Some researchers estimate that laughing 100 times offers an aerobic workout equivalent to 10 minutes on a rowing machine or 15 minutes on an exercise bike.

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On Stress-Part Two-Blakey

Blogging on Peer-Reviewed ResearchBy Daniel Lende 

The other night, my two year old daughter complained with a sleepy vehemence, then turned to my wife for comfort (yes, we are co-sleepers!).  She had been sick, unable to sleep well, and she sought out her mother for comfort and soothing.  It wasn’t that my daughter was physically stressed, but that her little mind seemed to get ahead of herself.  The terrible things bothering her?  Suddenly they are all right because of Mamá. 

What does this have to do with the fight-or-flight reaction?  Very little.  But anyone who’s tried to deal with a screaming baby knows that such a thing is very stressful for everyone involved.  And that’s the point.  Stress does not sit so easily into the category we imagine for it.  When my daughter screams, I feel my blood pressure rise and a lack of control if I am unable to soothe her.  Alternatively, calming her calms me.  These sorts of experiences do not fit easily into the stressor/stress reaction dichotomy covered in yesterday’s post on Robert Sapolsky.  But I had not really thought about it that way until I recently read the work of Michael Blakey, professor of anthropology at William & Mary. 

In his chapter “Beyond European Enlightenment,” Blakey opens with a discussion of how naturalism leads into ecological and evolutionary “explanations” that lie explicitly outside the social realm as well as to sexual, racial and genetic determinism (“natural” causes or differences, hence we just have to accept the present state of affairs).  Blakey is not against the documenting of human variation that good ecological or human biology research can highlight, say between a certain type of environment and a certain body type.  However, he is against this approach becoming the core focus of a discipline (say, biological anthropology) and quite aware of the dangers that the projection of biological explanations into the social realm plays in the communications and politics of a public anthropology. 

As he writes, “Naturalism as it informs empirical methods shows the human element in data analysis as contaminating, deviating from ultimate truth.  Culture, therefore, becomes a thing to be purged (or denied) in apprehension of legitimate truth (382).”  He sees the logical extension of such a view as: “The proper order of human life according to this view is to be found outside human society.  Whether the method is belief in gospel or systematic evidence, religion and natural science obtain an allure of being able to reveal knowledge from beyond human agency (382).”  

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