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Description
How are perceptions of morality and disgust regarding meat consumption related to each other? Which factor is more salient in determining one's willingness to eat the meat of a specific animal? How do these answers vary across religious groups? This study investigates the ways that concepts like morality and disgust are related to food preferences and hopes to shed light on the mechanisms that enforce culturally sanctioned food taboos. The study compares 4 groups of people in the U.S.: Christians (n = 39), Hindus (n = 29), Jews (n = 23), and non-religious people (n = 63). A total of 154 participants were given surveys in which they rated their feelings about eating various animals. Data from Christian and non-religious groups exhibited similar patterns such as a high likelihood of eating a given animal when starving, while results from Jews and Hindus were consistent with their religion's respective food taboos. Despite these differences, morality and disgust are strongly correlated with one another in almost all instances. Moreover, morality and disgust are almost equally important considerations when determining willingness to eat when starving.
ContributorsParekh, Shaili Rajul (Author) / Hruschka, Daniel (Thesis director) / Jacobs, Mark (Committee member) / Barrett, The Honors College (Contributor) / School of Nutrition and Health Promotion (Contributor) / School of Human Evolution and Social Change (Contributor) / Hugh Downs School of Human Communication (Contributor)
Created2014-12
Description
Early humans adapted to eating cooked food with increased energy density and absorption of macronutrients. However, in modern times many suffer from diseases like obesity and type 2 diabetes which can result from too much energy being absorbed from food. This study measures glucose responses to a high glycemic meal with a side dish of raw or cooked vegetables. There was a slight trend for raw vegetables to have decreased postprandial blood glucose responses when compared to cooked vegetables.
ContributorsWilkins, Christine Marie (Author) / Johnston, Carol (Thesis director) / Jacobs, Mark (Committee member) / Barrett, The Honors College (Contributor) / School of International Letters and Cultures (Contributor)
Created2014-05
Description
I argued that the development of the Anterior Inferior Iliac Spine (AIIS), an entirely novel trait unique to the hominin pelvis, signaled a critical transformation from facultative (occasional) to obligate (exclusive) bipedality. The species that were considered included Homo sapiens, Australopithecus afarensis (Lucy), Ardipithecus ramidus (Ardi) and Pan troglodytes (chimpanzee); Ar. ramidus is believed to have been a facultative biped while both A. afarensis and H. sapiens were/are obligate bipeds, a stark contrast from the upright Bent-Hip Bent-Knee gait seen in chimpanzees, an organism that lacks an AIIS. It was found that the AIIS served a significant function in the advent of bipedality from Pan to Ardi because it allowed higher attachment for the rectus femoris muscle, a crucial knee extensor; however it is not heavily implicated in the transformation from facultative to obligate bipedality. Moreover, the appearance of the AIIS, first seen in Ardi, likely occurred following the lumbosacral changes that positioned the hominin body in an upright position so that the body's center of mass remained balanced over its supporting base. This provided the framework necessary to further select for organisms that had the AIIS and could walk upright, which perpetuated this change in the hominin lineage.
ContributorsGalibov, Michael (Author) / Kimbel, William (Thesis director) / Jacobs, Mark (Committee member) / School of Life Sciences (Contributor) / School of Human Evolution and Social Change (Contributor) / Barrett, The Honors College (Contributor)
Created2016-12