As human microbiome research is globalizing, it raises ethical concerns regarding the European and North American dominance in the field, which may reproduce a colonial bias and perpetuate inequities in global health research and outcomes. We suggest disentangling this ethical quandary into three main concerns: 1) scientific bias toward European and North American populations; 2) limited meaningful community inclusion, participation, and ownership, and 3) scant significant inclusion of diverse global researchers. We then formulate three recommendations for their resolution, deploying co-laboration—joint labor of diverse partners in generating synergies between diverse disciplines, cultures, and knowledges around shared concerns—and co-laborative science—a form of citizen science based on such synergies between diverse partners—to guide meaningful inclusive, participatory, and ethical human microbiome research. To conclude, we promote a programmatic list for putting co-laborative ethical science into practice, benefiting global communities, individuals, and researchers alike and decolonizing and improving health worldwide.

BackgroundFew effective health interventions transition from smaller efficacy or effectiveness studies to real-world implementation at scale, representing a gap between evidence and practice. Recognising this, we have developed Nutrition Now – a tailored digital resource building on four efficacious dietary interventions, aiming to improve nutrition in the important first 1,000 days of life. Nutrition Now targets and guides expectant parents and parents of 0–2 year olds, serves as a reliable source of evidence-based information for midwives and public health nurses at maternal and child healthcare (MCH) centres, and offers pedagogical tools for early childhood education and care (ECEC) staff. The aim of this study is to implement Nutrition Now at scale and evaluate the impact of different sets of multifaceted implementation strategies on implementation outcomes.MethodsA quasi-experimental design with three study arms will be used, providing either low, medium or high implementation support, when rolled out in 50 municipalities in 2 counties in Norway. Nutrition Now will be implemented in MCH and ECEC settings and made available to expectant parents and parents of 0–2 year olds through social media and MCH. The implementation support builds on strategies described in the Expert Recommendations for Implementing Change (ERIC) implementation framework and is informed by dialogues with stakeholders. Impact of the different degree of implementation support will be assessed by examining reach, adoption, fidelity, and sustainability using usage data generated from the Nutrition Now resource, publicly available municipal data and qualitative interviews with MCH and ECEC staff.DiscussionNutrition Now Phase 2 will break new ground by scaling up successively delivered and complementary dietary interventions in the first 1,000 days of life in a real-life context. The project also seeks to identify what level of implementation support is most effective when implementing digital, scalable, evidence-based early-life nutrition interventions in community settings. The project will inform implementation research and provide knowledge about effective implementation strategies to be used in a national scale-up of Nutrition Now.Trial registrationThe study is registered prospectively (submitted 14/06/2022, registration date: 19/06/2022) in the International Standard Randomised Controlled Trial Number registry (ISRCTN): reg. Number: ISRCTN10694967, https://doi.org/10.1186/ISRCTN10694967.

Current human microbiome science is still marked by a European and North American bias with many important ethical implications on the horizon. In addition, the limited research on other understudied populations is not without its ethical quandaries either. In this presentation, I discuss and clarify these ethical issues by disentangling these into 3 main subsets: European and North American bias, cultural insensitivity, and lack of meaningful collaboration and inclusion. Thereafter, I propose an overall approach to solving these quandaries by introducing the notion of radical interdisciplinary co-laboration, in which different academic and non-academic stakeholders mediate their knowledges and labor together in studying human microbiomes. I will elicit how the proposed approach will render microbiome science more ethical and at the same time render the very science of microbiomes more precise and rigorous.

BackgroundNutrition interventions targeting early childhood can be cost-effective and may provide lifelong, intergenerational benefits. From October 2022 to April 2023 the Nutrition Now (NN) e-learning resource was implemented within Early Childhood Education and Care centres and the Maternal and Child Healthcare Centre (MCHC) in a southern Norwegian municipality. As part of the NN project, the present study aims to explore the MCHC staff's experiences with implementing the NN resource, to gain insights into measures important to scale up digital early-life nutrition interventions.MethodsThree group interviews were conducted among public health nurses and midwives alongside one individual interview with the department leader of a MCHC in May 2023. An inductive thematic analysis, as described by Braun and Clarke, was conducted to generate the key themes and subthemes regarding the implementation process of NN within the MCHC.ResultsThree main themes were generated: [1] Important resource but not always utilized; [2] Parents are interested but had issues with access; and [3] Staff and stakeholder buy-in and commitment needed from the start. Overall, the staff viewed the NN resource as a potential tool for promoting diet-related topics and believed it could support the guidance they were already providing parents. However, few staff members fully familiarized themselves with the resource. While staff perceived parents as positive when informed about NN, they believed issues such as access challenges, competing platforms, and time constraints reduced parental engagement. Lastly, staff suggested improvements for NN's implementation, including enhanced training, better planning, assigning champions, and lowering the threshold for access.ConclusionThe findings of this study suggest that the real-world implementation of digital evidence-based health behaviour interventions is feasible but would be enhanced by employing strategies focusing on engagement and utilization.Trial registrationThe main study is registered in the ISRCTN registry with ID ISRCTN10694967, https://doi.org/10.1186/ISRCTN10694967. (Registration date: 19-06-2022).

AbstractObjective:To investigate whether food literacy competencies and diet quality vary between 16-to-24-year-olds vegans, lacto-ovo vegetarians, pescatarians, flexitarians and omnivores and to assess whether food literacy is associated with diet quality.Design:Cross-sectional study. Food literacy (general nutrition knowledge, critical nutrition literacy and food skills) and diet quality were measured using an electronic questionnaire.Setting:Southern Norway, September 2021 – March 2022.Participants:Healthy 16–24-year-olds (n165).Results:Overall, the mean general nutrition knowledge score was moderate (48·0 out of 67·0); the lowest mean score was found in omnivores and the highest in flexitarians (45·6v. 51·5) (P= 0·034). The mean score of critical nutrition literacy was also moderate (3·7 out of 5·0); vegans showed higher scores compared to other dietary practices (P= 0·018). No difference was observed in food skills between the different dietary practices. The overall median diet quality score was 46·0 out of 80·0, lowest in omnivores and highest in vegans (42·0v. 56·0) (P=< 0·001). In multivariate regression analyses, general nutrition knowledge, food skills and vegan dietary practice were significantly associated with higher diet quality.Conclusions:We found moderate levels of food literacy across all dietary practices. The food literacy competencies, general nutrition knowledge and food skills were associated with higher diet quality in our sample. Omnivores showed both the lowest general nutrition knowledge level and lowest diet quality scores. In contrast, both flexitarians and vegans scored highest on general nutrition knowledge and diet quality scores, despite being one of the less restrictive and one of the strictest plant-based dietary practices, respectively.

Disappointingly few efficacious health interventions are successfully scaled up and implemented in real world settings. This represents an evidence-to-practice gap, with loss of opportunity to improve practice. Aiming to improve nutrition in the first 1000 days of life, we have combined four efficacious dietary interventions into a single adapted digital resource (Nutrition Now) for implementation in a Norwegian community setting. Nutrition Now targets pregnant women and parents of 0–2-year-olds with messages focusing on healthy dietary behaviours. Early childhood education and care (ECEC) staff are provided with pedagogical tools addressing healthy food exposure and child food acceptance. Objectives: a) evaluate the effectiveness of provision of the Nutrition Now resource on child diet and diet-related outcomes, with special attention to the influence of socio-economic position, b) gather information on the effectiveness of the implementation process to inform forthcoming scale-up and c) perform trial- and model-based economic evaluations. This is a hybrid type 1 implementation study, focusing on evaluation of effectiveness. A quasi-experimental design with pre- and post-tests, where one municipality gets access to the resource (n~800), while a matched non-equivalent control municipality (n~800) does not, will be used. Effectiveness will be assessed by examining e.g., diet outcomes, developmental outcomes, and feeding practices. The resource will be implemented in ECEC settings and made available to pregnant women and parents through the Norwegian system of maternal and child health (MCH) care. The implementation process includes iterative adjustments and implementation strategies from the implementation framework Expert Recommendations for Implementing Change (ERIC) informed by dialogues with stakeholders. Implementation outcomes (e.g., acceptability and adoption) will be assessed through questionnaires and interviews with parents, ECEC and MCH staff, with particular attention to ethnic diverse groups. Both within-trial and modelling-based economic evaluation will be performed. Nutrition Now will bridge the existing evidence-to-practice gap through rigorous scientific effectiveness evaluation of municipal scale up and inform subsequent county scale up. The study is the first to implement efficacious nutrition interventions in early life with potential for health improvement using technology to maximise the reach and impact of both parental and MCH dietary guidance and ECEC practice. Clinical Trial Registration https://www.isrctn.com/ , identified ISRCTN10694967.

Food and life are intimately entangled. To grasp the underlying complexity of this seemingly simple statement, this article first introduces the approach to food/eating as an assemblage enacted by various heterogeneous components, and further develops it by engaging with actor network theory and material semiotics. Thereafter the focus turns to ‘entanglement’, as inspired by quantum physics, to elicit the basic dynamics of the entanglement of food and more-than-human beings, conceived of as involving mutual and differential becomings within and among assemblages. The article illustrates these entangled becomings by drawing upon examples from Sri Lanka, which in an intercultural philosophical fashion serve to establish an articulation (in the sense of a connection) between the proposed abstract approach to food and some basic premises of Buddhism and Ayurveda, a South Asian health system. Overall, the article crafts a conceptual toolbox and performs ontological groundwork wherein food and human beings as entangled assemblages provide a productive, refined, and sensitive research apparatus for the intimate study of more-than-human life and organization while also spurring novel theorizations through food/eating.

Medical Anthropology QuarterlyVolume 34, Issue 1 p. e13-e15 BOOK REVIEW Research as Development: Biomedical Research, Ethics, and Collaboration in Sri Lanka, Salla Sariola, and Bob Simpson, Ithaca, NY: Cornell University Press, 2019, 209 pp. Wim Van Daele, Wim Van Daele University of AgderSearch for more papers by this author Wim Van Daele, Wim Van Daele University of AgderSearch for more papers by this author First published: 07 October 2019 https://doi.org/10.1111/maq.12543AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat No abstract is available for this article. Volume34, Issue1Special Issue: The Global PsycheMarch 2020Pages e13-e15 RelatedInformation

This paper seeks to elaborate the dynamics through which food acquires potency in shaping human life and organisation as it takes shape in enacting ritual transformation. I argue that whereas life and various existential concerns get condensed from the fringes of the social order into ritual, food further holographically condenses the existential concerns of life with which it is entangled as an assemblage. As such, it turns into a centripetal force in ritual by constituting a means that enables ritual and somatic transformation to materialize in the matter of food and thus in helping to render ritual effective. To grasp this complex process we will look at the basic dynamic of holographic condensation throughout the different ways in which various foods ritually enact the regeneration of life in the astrological New Year and the Stuwe anti-sorcery healing rite in a Sinhalese Buddhist village in the North-Western province of Sri Lanka.

Creatively operationalizing Claude Lévi-Strauss' predicament that food is good to think with, I initiate a methodological conceptualization of food by exploring the ways in which it is apt to study Sri Lankan domestic and collective village life. Food is approached as an assemblage that is an emergent resultant of heterogeneous aspects with which it is deeply entangled and by way of which it turns into a potent agent shaping life. More specifically, I explore the vibrancy of these different components that co-create the overall soundscape of food that as such becomes the conductor of Sri Lankan life. Food shapes domestic life by way of its preparation and consumption, and through its cultivation also conducts the collective rhythms at the village level. The conceptualization of food as an assemblage seeks to develop it as a methodology that opens up for a holistic integration and interdisciplinary collaboration.

Food and desire are intimately entangled whereby food becomes a core tool to manage desire in fashioning oneself as a morally virtuous person. This paper looks at the ways in which Buddhist texts conceptualize human interactions with food and formulate prescriptions on how to handle food as a means of developing an attitude of non-attachment that aids in achieving nirvana-the extinguishing of desire to get released from the cycle of death and rebirth. The particular texts-the Agañña Sutta, the Āhāra Patikūlasaññā, and the Vinaya Pitaka- discussed here exhibit an attitude of deep ambiguity towards food in its capacity to incite desire. On the one hand nutrition is required to maintain life, but on the other, food can potentially be the cause of a degenerate state of mankind and a source of moral degradation. Hence, the Buddhist development of a dispassionate attitude towards food seeks to enable both nourishment and the pursuit of the extinction of the flame of desire in nirvana. Even though the texts formulate practical prescriptions for monks on how to relate to food to aid them in their pursuit, they also serve as moral standards for lay Sinhalese Buddhists who seek to model their everyday behaviour accordingly.

This article sets out to initiate a comparative framework for the analysis of food in its multiple articulations. Food is comprehended as a co-production and entanglement of two dynamics: precarious life-sustenance and fragile relationality. I illustrate this frame by discussing how ‘the coconut’ among the Sinhalese mediates the regeneration of a whole cosmos and within this, the relative positions of human and non-human entities, their altering inter-relations and, negotiations of life and death. These negotiations and relationalities constitute two dynamics which continue to operate in between the wider regeneration of the cosmos and the particular events in which they are articulated specifically. This is illustrated by three rituals in which the coconut takes on the role of mediator of sustenance and relationality within the regeneration of worlds.

Amidst the complexity of the development-religion nexus, this chapter examines desire and its varying expressions as fundamental concerns of many religions motivating both development and alternatives to development. In Sri Lanka, as people deal with social change, the neoliberal and globalised development is understood and re-interpreted through local idioms and formations of desire. The neoliberal economy cultivates desire and, as such, leads to a perceived increase in the presence of pretas (greedy, hungry ghosts) that occasionally emerge when people die. The hungry ghosts, as fetishised formations of desire, resonate with consumers and entrepreneurs, who exhibit an insatiable hunger for ever more material wealth. Hence, the ritual appeasement of hungry ghosts and the social activism of groups such as the Movement for National Land and Agricultural Reform are clearly linked by their mutual concern with the existential insecurity of fellow human and non-human beings caused by excessive and unbalanced desire. However, the explicit articulation of specific concerns regarding desire diverges between ritual action and social activism. Ritual materialises and condenses the anxiety related to desire, whereas social activism describes the fetishisation of desire in more abstract economic, political and scientific terms.

Le désir est au cœur des interactions complexes entre le développement et la religion. Cet article examine ses différentes expressions, comme étant une des préoccupations fondamentales de nombreuses religions, qui motivent à la fois le développement et les alternatives au développement. Au SriLanka, face au changement social, la forme néolibérale et mondialisée du développement est comprise et réinterprétée à travers des idiomes et des formations locales du désir. L’économie néolibérale cultive le désir et mène à un accroissement présumé de la présence des preta (fantômes affamés et avides) qui se manifestent parfois au moment de la mort d’une personne. Les fantômes affamés, en tant que formations fétichisées du désir, trouvent un écho chez les consommateurs et les entrepreneurs, qui montrent unappétit insatiable vis-à-vis d’une richesse matérielle en constante croissance. Ainsi, l’apaisement ritualisé des fantômes affamés et le militantisme social de groupes tels que le Movement for National Land and Agricultural Reform (MONLAR) sont clairement liés par leur préoccupation mutuelle face à l’insécurité existentielle des êtres humains et non humains, causée par un désir excessif et déséquilibré. L’action rituelle et le militantisme social divergent toutefois dans la formulation explicite de leurs préoccupations spécifiques concernant le désir. Le rituel matérialise et condense l’angoisse liée au désir, alors que le militantisme social décrit la fétichisation du désir en termes économiques, politiques et scientifiques plus abstraits.

Food, human beings, ritual events and the world exchange components while their interaction alters their heterogeneous constitution as an assemblage. I intend to revise and vitalise assemblage theory by foregrounding the role fire plays in shaping exchange and transformation by the very process of 'cooking'. I elaborate these modifications and alchemic transformations of existing theory by exploring the ritual cooking of coconut milk and the offerings made in a harvest rite in Sri Lanka. The offerings of coconuts enable participants to transfer merits as well as to purify themselves in this surrogate self-sacrifice while reconfiguring the positions within the cosmology. The boiling over of coconut milk acts as a centripetal force around which the ritual evolves, drawing together spectators, historical origins, myths, actions and intentionalities. Heated by fire, the ritual 'cooks' these components, from which emerge renewed assemblages of the world, human beings and food. Hence, ritual cooking of food becomes an allegorical materialisation of a 'cooking' of the world and interrelationships.

Food collaborates in the crafting of everyday lives, enabling transformations in intimate relationships as well as in larger socio-economic relationships and arrangements. The actual cooking and sharing of food substantiate and materialize the allegorical “cooking” of life as relational. Here, I explore the pervasiveness and agency of food by accounting for the way its cooking and sharing mediated my insertion in my fieldwork site. More specifically, I tease out the ways in which the arrangements to obtain my food involved an adaptation of multiple balances of intimacy, distance, and desire as important ingredients in the “cooking” of life. I discuss the difficulties in adjusting the amounts of ingredients in creating a concoction suitable to both my hosts and me. Indeed, in my everyday fieldwork life, food mediated the various components of our arrangements that simultaneously dealt with the moral and practical quandaries food sharing produced.

Sinhalese farmers in Sri Lanka seem to have an ambiguous relation to the Green revolution. On the one hand, most have adopted the use of these high yielding varieties of paddy, but on the other hand one can easily observe practices and discourses that rather implicitly critique biotechnology. This article explores the various cultural uses of pre-green revolution varieties in relation to those cultivated since. More specifically, their role in social and sexual reproduction are investigated as well as their religious roles. Furthermore, it becomes clear that the so-called new and old varieties in everyday discourse allude to the experience of a temporal breach, in social reproduction and cultural evolution, brought about by the green revolution, as these contrasted varieties of rice are related to ‘modern’ and ‘traditional’ ways of living respectively. Finally, it is shown that epistemology and ontology contained within the green revolution clash with the ontology of sociality, constituted in relation to nature, of a Sinhalese community based on a cosmo-sensitive agriculture. A r T i C L E i n F O