start cybersenior.3.2 ==================================================== ************ * THE * CYBERSENIOR * REVIEW ************ =================================================== VOLUME 3 NUMBER 2 APRIL 1996 =================================================== The CyberSenior Review is a project of the Internet Elders List, an active world-wide Internet Mailing List for seniors. The Review is written, edited and published by members of the Elders for interested netizens worldwide. Contributions from non-Elders are welcome. Please query one of the editors first. Contents copyrighted 1996 by the Internet Elders List and by the authors. All rights reserved by the authors. Quoting is permitted with attribution. The editorial board of The CyberSenior Review: Elaine Dabbs edabbs@syd.dwt.csiro.au Pat Davidson patd@chatback.demon.co.uk James Hursey jwhursey@cd.columbus.oh.us ================================================================= CONTENTS, Volume 3, Number 2, April 1996 EDITORIAL by Elaine Dabbs SNAKE OIL, SUGAR PILLS, AND RATS by Eloise Blanpied Eloise looks at recent research that discloses the close relationship between mind and body. WEDDING BELLS IN AMISH COUNTRY by Bill Powrie Bill returns with another in his series on the quiet, gentle folk of Amish country with a description of an Amish wedding. SINISTER GOINGS-ON! by Pat Davidson Are you adroit and dextrous? Or sinister and gauche? Pat explores the mirror-image world of the lefthander. THE AGED MAN, a poem by Jim Hursey Who is that old guy anyway? ============================================================== EDITORIAL by Elaine Dabbs With the seeming breakdown of community and family values in our societies almost worldwide these days, it's refreshing to read in Eloise's article that we don't need to suffer deep stress. No, if we recognise that we can ease our burden and enjoy the luxury of a calmness of spirit in the knowledge that the body can heal itself, we will notice a remarkable change in our health. The power of the mind can affect the body processes -- so, believe this and there can be a new way of life. Read Eloise's article about snake oil, sugar pills and rats -- you may even lose weight! We welcome another article by Bill about the gentle, quiet Amish people and the customs followed when a wedding is announced. Perhaps it's the very strict following of these old customs which gives a sense of security and confidence to these folk who don't appear to suffer the violence affecting so many parts of the world these days. Bill tells us that marriage is a very special occasion for the Amish -- does this follow in our own societies? Being a left-hander myself, I found myself nodding when I read Pat's article about the almost notoriety given to left-handers in days gone by. There was a claim that to be left-handed was unnatural; we weren't even allowed the luxury of following our natural inclination but had to go through the torture -- yes, it was torture -- of using our right hand when, as five year olds, we started school. I well remember those early days. However, it's very handy being able to use either right or left hand when painting the house so I just shake with silent laughter when I watch a right-hander trying to paint in an awkward corner. JimH says in his poem, "The Aged Man" that "wasted tears are those for youth." How true. Do we want to be young again with the accompanying anguish? Surely not. We can well afford to enjoy our senior years by accepting ourselves as we are and relax while we read our latest CyberSenior Review. ==================================================================== SNAKE OIL, SUGAR PILLS, AND RATS by Eloise Blanpied There's an argument going on between two factions concerned with health and healing, but neither faction seems to have the crucial issue in focus. On one side are the groups of healers who offer predominantly anecdotal evidence that their potions or practices (herbs, oils, touch) can cure illnesses ranging from the common cold to cancer; on the other side are the traditionally-trained physicians who reject all such "nonsense" in favor of AMA-approved medical practices. Each faction is convinced that its own materials and methods are curative and that the other's are either worthless or dangerously harmful. Overlooked by each is one of the most important concepts in the health field; that is, potions or practices do not cure or heal. One's own body heals itself, most often on its own (colds, flus, minor cuts, bruises, strains), but sometimes needing an assist from outside (fractures, appendicitis, major injuries or ailments). No intervention -- neither herbs nor drugs nor surgery -- will contribute to a cure if the body's natural healing process is not working. This essential process is extremely complex and not yet fully understood but is currently being rigorously investigated. Our cultural history is filled with humorous or sad tales of travelling medicine shows complete with charlatans and snake oil remedies. Defining the consumers of these remedies as gullible victims has deflected attention from the more important fact that the bizarre concoctions being sold often did seem to work. A more modern rendition of the same phenomenon substitutes sugar pills for snake oil, and the positive response to the pills was smilingly discounted as "just the placebo effect," reducing the event to a bit of foolishness on the part of the patient. Yet when both of these events are considered more objectively, profoundness, not foolishness, is obvious. The positive response to snake oil remedies and sugar pills demonstrates the power of the mind to affect the body processes. It would seem that in each of the above cases it was the individual's _belief_ in the curative power of the substance that resulted in the cure or relief of symptoms. But then there are rats. In this case, the rats were part of a taste-aversion experiment conducted at the University of Rochester. In order to determine the lasting power of induced taste aversion, an injection of a drug which causes nausea was initially administered to the rats jointly with their ingestion of saccharin-flavored water. Thereafter, only saccharin-flavored water was administered, but it was found that an aversion to the saccharin taste had already developed. It persisted for 50 days. The rats had "learned" to associate saccharin with nausea. Yet there's more to the story. Toward the end of the experiment, the rats began dying. Further investigation of the nausea-producing drug revealed that it also contained a property that suppresses the immune system. Subsequent experiments confirmed the following: Although the drug is administered once, the association of it with the flavor of saccharin produces not only a persistent taste aversion, but also a persistent suppression of the rats' immune defense against illness. Obviously. belief is not the controlling element in these studies as one would be hard-pressed to attribute a belief system to a rat. But clearly, some action of the rat's brain was involved with the functioning of the immune system. In all three examples -- snake oil, sugar pills, and rats -- the mind/brain influences physical health, and, as the examples illustrate, the mind/body connection can produce either a positive or negative response; it can strengthen or weaken the body's healing process. How and why this happens is the decade's challenge for the psychoneurological sciences, and the challenge for the rest of us is to make sense of the many and varied findings that appear almost daily in the press. For example, we've all heard of the connection between Type A Personality (aggressive, competitive) and heart disease but, on the basis of media reports, few of us can describe the fine points of the research that led to the theory, or the details of the personality type, or the actual connection with heart disease. Few of us realize that some subsequent research failed to find a connection between Type A behavior and heart disease; that one group of researchers identified hostility as the key behavior in heart disease patients; that others identified stress and insecurity; that none of the research consistently showed a connection between their selected behavior and heart disease. Some studies even showed that Type B individuals (unassertive, noncompetitive) were at greater risk for heart disease than Type A individuals. It is clear that along with genetic, environmental, and dietary factors, behavior is somehow connected to heart disease, but it is also clear that more than _observed_ behavior is involved. The various and sometimes conflicting results in heart disease research suggests that the link is the intention behind the behavior. Thus, all else being equal, two individuals may be fiercely competitive but may be at very different levels of risk for heart disease: one may be a happy competitor treating the competition as a game; the other may be a stressed competitor whose self-esteem is involved with the outcome of the competition. These fine distinctions are often ignored by the popularized theories about behavior and health. We have all felt the impact of emotions on our physical state and, if we've not experienced it ourselves, we've heard stories of how -- in some individuals -- grief seems to trigger illness. We have noticed that, while some persons manage to keep illness at bay until a significant event or obligation has been accomplished, others succumb in anticipation of the event. These are common examples of how the mind/body connection influences us daily. But the influences are unintentional; they happen to us; we do not consciously bring them about. Currently, research is being done on attempts to use the mind intentionally to change certain processes of the body, to activate a sluggish immune system, to lower blood pressure, to calm an irregular heart beat, to soothe gastrointestinal turmoil, to alleviate skin problems. This work raises the potential for a radically different approach to health, an approach that emphasizes mental health and mental activism as a way of life (literally). The extraordinary importance of the relationship between our physical well-being and how we handle life's joys and sorrows and the potential for using our minds directly to preserve and enhance our physical health makes arguments about potions and practices seem very much off the mark. ==================================================================== WEDDING BELLS IN AMISH COUNTRY by Bill Powrie An Amish wedding is surrounded by much preparation and custom. I will attempt to lead you through what is a typical wedding in the Lancaster County Amish country. First thing on the agenda for the perspective groom is the Testimonial Letter. This is a request to marry a certain woman. It is obtained usually at the fall communion after the October 11th fast day. The request is given in writing to the Bishop and two Ministers of that church for signature (usually in Old German script.) The signatures signify that the groom is a member in good standing of the district church. The letter is then taken by the groom to a Deacon of the bride's district church (if it is a different district). The Deacon then agrees to take the letter to the bride's house for verification. The Deacon verifies that the bride wishes to marry the groom and that she has remained pure. The bride's parents probably have been informed of the plans long before the Deacon arrives. If there are any problems they would be discussed at this time. If no problems exist the Deacon tells the bride and groom that they may begin the preparations for the event. Most of the work and preparations for the wedding are done by the parents of the bride. One of the first things that must be done is the planting of the celery. Lots of celery is needed for an Amish wedding feast. Most Amish families use about 100 stalks of celery per year. For a wedding year they will use about 300 stalks. So if you go by an Amish garden and see an abundance of celery growing you can bet someone is going to get married in the family. The celery is planted in June or early July. Choosing a date for the wedding is hard. The main season for weddings in the Amish community is November and December. This is the time when the harvest is done and the weather is too bad for much farm work, thus more time for other things such as weddings. The wedding usually takes place on a Tuesday or Thursday. This is so they do not interfere with church services and any other events in the community. This is not because the wedding is not important but because the attendance would suffer if anything else was going on at the same time. How many to invite is always a problem. It is a given fact that all members of both churches and all members of both families will be invited. All young people in the district 16 years old or over will be invited and the number of male and female youth must be kept equal. This is done so they can be paired off for seating at the tables for the meals. Two weeks before the wedding the bride and groom go to the nearest city to get the license. On this week, the second Sunday after fall communion, the publishing of couples to be married takes place in the regular church service. On the day of publishing the vows the bride and groom are not present at the service. That Sunday is the groom's first official meeting with the bride's parents. Two single men and two single girls are chosen as attendants. These cannot be dating couples. Other helpers needed are ushers, waiters, roast cooks, potato cooks, men to set up the tables, women to take care of the tablecloths and young boys to care for the visitors' horses and buggies as they arrive. The wedding dress is made by the bride. She buys identical material for her attendants and her dress. Colors are navy blue, purple and other shades of blue. Brides wear white capes and aprons and black high topped shoes. The groom and his attendants all wear black suits like the ones worn to church. Coats and vests fasten with hooks and eyes; shirts are white, shoes and socks are black; black bow ties and a wide brimmed hat complete the outfit. The day before the wedding the bench wagon appears. It carries the benches to be set up for the wedding. All the volunteer workers arrive at the bride's house to clear out the furniture, set up the benches and do all the last minute jobs. On this day also, I might add, the groom must cut the heads off all the chickens to be used for the wedding feast. A good baker is brought forward to make the doughnuts, about 400 usually. The bride and groom help with all the last minute jobs. The Wedding Day The groom is up at about four a.m. on the wedding day to do the farm chores. Helpers start arriving at about 6:30 a.m. The bride and groom greet each visitor and helper as they arrive. The helpers are organized by the bride's mother. Most helpers come from the bride's church district. There are potatoes to peel, fruit to fix and cole slaw to make. The main dish for the dinner (a mixture of shredded chicken and bread the Amish call roast) is made at this time. All these things are done in a basement or summer kitchen building so the main house can be used for seating. The ushers are responsible for seating of the guests and waiting on tables at the dinner. At about 8 a.m. the ushers gather everyone up to begin the ceremony. The ministers take their places first, then the parents of the bride and groom, then the grandparents and other relatives and friends. Men are in one section, women in the other. Young people enter separately. First sisters and brothers of the bride and groom, then recently married couples, then single cousins and so on. When males enter the building they all remove their hats except the ministers. The ministers remove their hats at the end of the first hymn. This says to everyone that the house is now a place of worship. While the first hymn is being sung the ministers and the bridal couple go to a room set aside for counseling. The couple is asked one more time if they have remained pure. After both have affirmed this they are sent back down to the main room. Then the ministers decide who will open the ceremony, who will read the scriptures, who will do the wedding ceremony and who will close. With this decided, the ministers return to the main room and take their places at the front of the gathering. The bride and groom and their attendants are seated in chairs facing the ministers at the front of the room. The minister gives an opening story from the Bible. Then there is a silent prayer. All present rise to their feet and turn around facing the benches and kneel for prayer. When the prayer is over everyone stands but does not turn around. The Deacon then reads a scripture after which everyone turns around and sits down. The main ceremony then begins. Included in the service are usually words such as "We have (bride's name) and (groom's name) who wish to marry. If anyone has any objections now is the time to make them known. If no objections are made the bride and groom come forward to the Bishop holding hands. The groom is asked if he can confess that he accepts this woman as his wife until death separates them and that this is from the Lord. The Bride is asked the same thing. Then the groom is asked to confess that he will care for his wife and be loyal to her in sickness and in health. Then the same is asked of the bride. The Bishop then places the bride's hand into the grooms hand, says a few words of blessing and all three people kneel. The Bishop says "Go forth in the name of the Lord you are now man and wife." After several ministers give testimony and the parents of the bridal couple give thanks to God and all those present, and a closing hymn, all file out of the room in an orderly procession. The Reception The meal was being prepared while the ceremony was going on. The tables are set up in a U-shaped pattern around the room saving a corner space for the bridal couple. All the dishes are brought out and set on the tables. The bridal party enters the room and then all others are seated. After the meal is set, a prayer is said then the first shift of people eat. Then another prayer is said and they leave and the second shift sits down. The meal is served in shifts because there is usually not enough room for everyone to eat at once. Some gifts are left on a table for the couple but most will be received when the couple goes visiting in the next week. Most of the gifts are practical and can be used by the couple at their home or on their farm. The remainder of the day is spent chatting with friends and renewing friendships and getting to know the bridal couple. All this goes on till the evening meal. After the evening meal the young people stay to sing hymns and play games. The older folks slowly begin to leave as some have a long way to go to get home. Thus we end our little buggy stop at an Amish wedding. We will jump back into the buggy for now and return another time to let you know more about these quiet, gentle people. ===================================================================== SINISTER GOINGS-ON! by Pat Davidson I'm not at all keen on being called sinister, fyuggy-fisted, corry- handed, cack-handed, gauche or a southpaw! On the other hand, if you'll forgive the expression, I wouldn't mind being called adroit or dextrous. You see how language can affect one's image? Yes, I'm a left-hander, or sinister, in Latin. Gauche is French for the same, as are fyuggy-fisted and corry-fisted from Scots, cack-handed from English and southpaw from American. The bias against lefthanders started way back in Biblical times, when the sheep on the right hand went to heaven, and you can guess where the poor goats on the left went! There are at least one hundred similar references in the Bible to the preference of right over left. In ancient Rome, good omens came from the right, the bad from the left, while in the Muslim world, the right hand, or "clean" hand, was used for eating food, the left kept for wiping oneself. In a right-handed world, it is easy to see why a lefthander appears awkward or clumsy when using right handed tools. My husband used to flinch when he saw me cutting bread, my knife clutched in my left hand, and I was absolutely frustrated when I tried to use a tinopener. Scissors, potato peelers, bottleopeners were likewise of no use. I became so confused that even when I was given the present of a lefthanded bottle opener I still chewed up the cork. Putting salt in the dishwasher is a nightmare, when I have to contort my left hand at right angles to my wrist. Even the kitchen cupboard doors give me problems, with the door handles on the right side, the "wrong" side for me. Left-handed children of my generation were put to early torture when teachers forced them to write using the right hand. We had to endure our knuckles being rapped with a ruler every time we put the pen in our left, and also when the nibbed pen in the approved hand, managed to spatter our copywriting books with ink. Try copperplate writing with a nibbed pen in your right hand, and it's difficult enough. Try it in your left, and you'll have some idea of what we left-handers went through! As for sewing, we had to turn the material if our hemming was to run in the same direction as that of the rest of the class. At least we were allowed to use our left hands for sewing. Learning to play musical instruments can also cause problems for left- handers. For instance, I've found the guitar is strung the wrong way round, and I could never convince my music teacher that I wasn't deliberately thumping with my left hand, drowning out the melody of my right. Driving the car was also difficult at first, my left foot heavy on the clutch and break, my left hand forcing the gear lever. I avoid driving in European countries with their insistence of driving on the right; I automatically would look left first. Invited out to dinner, I have to make sure that I'm seated at the end of a table, with no one on my left, or else I could be innocently eating what would be the food of my neighbour. Using a spoon requires careful orchestration to avoid collision. As for drinking, it would be more natural for me to reach for his glass rather than my own on my right. Far better to seat the left and the right apart, or else seat all the lefthanders together. We of the left would have no difficulty on being invited to dine at Buckingham Palace. Prince Charles and Queen Elizabeth the Queen Mother are lefthanded, as I believe, is Prince William. Dinner at the White House would also cause no qualms, for President Clinton is lefthanded, very handy for State occasions with the British Royal Family. In fact, four out of the last five American presidents -- Ford, Reagan, Bush and Clinton -- have been sinister, in the Roman meaning. Is Bob Dole a left- hander, I wonder? The odds on four out of five people being left-handed are one in ten thousand, I've been told. The artistic world has benefited greatly from the drawings and paintings of Michelangelo and Leonardo da Vinci, the cinema from the acting of Greta Garbo, Judy Garland, Cary Grant, Marilyn Monroe and Charlie Chaplin, while Cole Porter, Paul McCartney, Bob Dylan and Phil Collins are well-known names in music. All are left-handed. Did Alexander the Great, Charlemagne, Napoleon, Jack the Ripper and Adolf Hitler have problems with being left-handed? Perhaps some of the great suffering they caused was the result of trying to assert their place in a right-handed world. They certainly deserve the appellation of "sinister" and its presumed link with evil. Nowadays society is much more tolerant of left-handers. With lefthanded tools and appliances being manufactured, perhaps we might eventually become no longer gauche and sinister, but adroit and dextrous! ==================================================================== THE AGED MAN by Jim Hursey What aged man is this I see Who, thoughtful, rubs his grizzled chin And looks at me, and seems surprised To see me gazing back at him? His neck is sinewy with age, And wrinkles mark him here and there, While crow's feet rim his ancient eyes, And grey's his beard, and white his hair. A man, it seems, of character, Acquainted with life's joys, life's tears, "Who are you, aged man?" I say, "How came your venerable years?" He frowns a bit, makes no reply, A study in perplexity, And looks at me, concerned, askance, As if to say, "Don't you know me?" I'm taken, then, somewhat aback. Is this a fellow I should know? He seems to look much like myself, Though time has dimmed the youthful glow. Then suddenly a wild surmise Enlightens me. It's plain to see That, even though he's older now, This aged man, that he is me. Ah, no, I think; this cannot be: To've gotten old? It's all a lie. Where, then, are all those yesterdays? What happened to the younger guy? "Come, come, my friend," the other says, "There is but one eternal truth: We live, we age, in time we die, And wasted tears are those for youth." Together, then, we raise our hands. A wink, a toast, a glass embrace, And smiling now, at ease, content, Together shave the other's face. ==================================================================== end cybersenior.3.2