Back by Popular Demand: Wani Tarihin Bincike game da Tarihin Abincin Abinci Abinci (2015)

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Abstract

Gabatarwa

A cikin 'yan shekarun nan, manufar shan kwaya ya zama sananne. Wannan manufar ta hada da ra'ayin cewa wasu abinci (galibi ana sarrafa su sosai, masu tsafta, da abinci mai kima) na iya zama mai yuwuwar jaraba kuma wasu nau'ikan abinci na iya shayarwa. Wannan karuwar shahararsa ana nunawa ba kawai a yawan adadin rahotannin kafofin watsa labaru da na litattafai ba [1,2], amma kuma a cikin mahimman ci gaban adadin wallafe-wallafen kimiyya (Figure 1) [3,4]. A cikin 2012, alal misali, an buga cikakken littafin Jagora game da abinci da jaraba saboda “kimiyya ta kai babban mahimmin matsayi har inda aka tabbatar da ingantaccen littafin” [5]. Wannan karuwar sha'awar yana da alama ya haifar da ra'ayi cewa ra'ayin game da jaraba abinci kawai ya zama mai dacewa a karni na 21st saboda karuwar wadatattun abinci da aka tsara kuma an kirkiro manufar shan kwayar abinci a ƙoƙarin ƙoƙarin bayyana yawan ɗimbin kiba. [6]. Wasu masu binciken har ma suna alakanta aikin majagaba da ake zargi a cikin binciken jarabar abinci ta hanyar ambaton labaran da aka buga a wannan karni [7,8].

 

Figure 1

Yawan wallafe-wallafen kimiyya akan jarabawar abinci a cikin shekarun 1990-2014. Dabi'u suna wakiltar adadin hits dangane da Binciken gidan yanar gizon yanar gizon Kimiyya wanda aka gudanar kowace shekara daban, ta amfani da kalmar bincike "jarabar abinci" da zaɓi "taken" ...

Kamar yadda za a nuna a cikin wannan takarda, wannan ra'ayi game da jarabar abinci shine sabon ra'ayi, wanda ya samo asali a cikin 'yan shekarun nan kuma yana iya yin bayani game da ƙwayar cutar ƙwayar cuta, ba daidai ba ne. Sabili da haka, wannan labarin a takaice yana gabatar da ci gaban binciken bincike game da abinci. Aimaya daga cikin manufar ita ce nuna cewa tarihinta, duk da cewa sabon fagen bincike ne, a zahiri ya ƙunshi shekarun da yawa da kuma haɗin tsakanin abinci da jaraba har ma da ƙarni na 19th. A cikin karni na 20, wuraren canzawa da ra'ayoyin game da jaraba na abinci ya canza sosai, kamar nau'ikan abinci da rikicewar abinci waɗanda aka gabatar da alaƙa da jaraba da kuma hanyoyin da aka yi amfani da su don binciken halayen cin abinci daga yanayin jaraba (Figure 2). Labarin na yanzu, duk da haka, bai da niyyar bayyana abubuwan da suka yi kama da abubuwan banbanci tsakanin jijiyoyi da amfani da abubuwa ko kuma yayata yiwuwar sakamako da abubuwan da ke tattare da manufar shan kayan abinci don magani, rigakafin, da kuma manufofin jama'a. Duk waɗannan batutuwan an tattauna sosai cikin sauran wurare [9-21]. A ƙarshe, wannan labarin ba ya da niyyar kimanta ingancin manufar abincin jaraba.

 

Figure 2

Wasu wuraren mayar da hankali tare da zaɓaɓɓun nassoshi a cikin tarihin binciken jarabar abinci.

Marigayi 19th da farkon 20th karni: Farkon Farko

The Jaridar Inebriety ya kasance ɗayan mujallolin jaraba na farko kuma an buga shi daga 1876 zuwa 1914 [22]. A wannan lokacin, an yi amfani da sharuɗɗan daban-daban don bayyana ƙima da amfani da giya da ƙwayoyi (misali, giya ta yau da kullun, giya, cin mutumci, dipsomania, narcomania, oinomania, shan giya, da kuma addiction). Abin sha'awa, ajalin addiction kamar yadda aka yi amfani da shi a cikin Jaridar Inebriety da farko ana nufin dogaro da kwayoyi ne banda barasa kuma an fara bayyana a 1890 dangane da cakulan [22]. Bayan haka, an kuma ambaci kayan maye na "abinci mai karfafawa" a cikin wasu maganganun mujallar [17]. Misali, Clouston [23] ya bayyana cewa lokacin da "kwakwalwa ta dogara da kayan abinci da sha don farfadowa da su lokacin da aka gaji, akwai wani irin yanayi mai wahala wanda ba za'a iya jera shi ba don irin wannan abinci da abin sha mai karfafawa a duk lokacin da akwai gajiya."

A cikin 1932, Mosche Wulff, ɗaya daga cikin majagaba na psychoanalysis, ya buga wata kasida a Jamusanci, taken da za a iya fassara shi da sunan "A Kan Kwayar Alamar Nesa Mai Sha'awa da Alaƙar Tasirin Addarasa"24]. Daga baya, Thorner [25] ya yi magana game da wannan aikin, yana mai cewa “Wulff yana da alaƙar wuce gona da iri, wanda ya kira jarabawar abinci, tare da tanadin kundin tsarin mulki kuma ya bambanta shi da melancholia insofar kamar yadda mai shan abincin ya ƙoshi da son rai a maimakon dangantakar al'aura yayin da melancholic ya haɗu da takaici da yanayin lalata. ”Yayinda wannan hangen nesa na ilimin tunani game da wuce gona da iri ya kasance tsohon yayi kuma yana nuna rikitarwa a zamanin yau, amma yana da matukar muhimmanci a ga cewa ra'ayin kwatanta zubar da maye a matsayin jaraba ya riga ya wanzu a cikin 1930s.

1950s: Haɗakarwa da Tsawan 'Tsarin Abinci'

Ajalin cin abincin abinci An fara gabatar da shi a cikin wallafe-wallafen kimiyya ta Theron Randolph a cikin 1956 [26]. Ya bayyana shi da cewa "takamaiman karbuwa ne ga abinci daya ko fiye da kullun wanda mutum yake matukar kulawa [wanda] ya samar da yanayin yanayin alamomin da ke kama da na sauran ayyukan jaraba." Ya kuma lura, duk da haka, cewa "mafi yawan galibi wadanda abin ya shafa sune masara, alkama, kofi, madara, qwai, dankali da sauran abincin da ake ci sau da yawa. ”Wannan ra'ayin ya canza, kamar yadda ake tattaunawa a yau game da abinci mai yawa tare da sukari mai yawa ko / ko mai mai yawa kamar ana iya zama mai cutarwa [27].

Ba Randolph ba ne kawai ke amfani da kalmar jarabawar abinci a wannan lokacin ba. A cikin wata kasida da aka buga a 1959, an gabatar da taron tattaunawa wanda ya jujjuya a kan rawar da ke tsakanin muhalli da halayyar mutum a cikin gudanar da cutar sikari.28]. Yayin wannan tattaunawar, Albert J. Stunkard (1922-2014) [29], wani masanin ilimin hauka wanda labarinsa wanda ya fara bayyana cutar cin abinci mai yawa (BED) an buga shi a cikin shekarar guda [30], an yi hira da shi. Misali, an tambaye shi, “Daya daga cikin matsalolinda muke fama da su shine rashin abinci, duka a tsarin cututtukan sukari da magani. Shin akwai dalilai na ilmin lissafi a cikin wannan injin ko duk tunanin mutum ne? Yaya dangantakar sa da jarabar giya da jaraba ga abubuwan maye? ”[28]. Stunkard ya amsa cewa bai yi tunanin cewa kalmar jaraba abinci “ta halatta dangane da abin da muka sani game da jarabar giya da kwayoyi.” Duk da haka, abin da ya fi muhimmanci ga binciken tarihi a cikin labarin yanzu shine shi ma ya bayyana cewa lokacin amfani da jaraba na abinci ana amfani dashi sosai, wanda yaci gaba da nuna cewa sananniyar jarabar abinci ya shahara sosai tsakanin masana kimiyya da sauran jama'a tun farkon 1950s.

1960s da 1970s: Overeaters Anonymous da ambaton Lokaci

Overeaters Anonymous (OA), ƙungiyar taimakon kai-tsaye dangane da shirin 12-mataki na Alcoholics Anonymous, an kafa shi a cikin 1960. Dangane da haka, OA tana ba da shawarar tsarin shaye-shaye na yin maye, kuma babban manufar kungiyar shine kaurace wa amfani da abubuwan da aka sani na jaraba (watau wasu abinci). Ba a gudanar da bincike kaɗan ba akan OA a cikin shekaru fiye da 50 na rayuwa, kuma kodayake mahalarta sun yarda cewa OA ya taimaka musu, babu wani ra'ayi game da yadda OA ke "aiki" [31,32]. Koyaya, OA ba zai kasance kawai kungiyar taimakon kai da kai ba tare da hangen nesan na jaraba ba, saboda an kafa ƙungiyoyi masu taimakon kai tsaye a cikin shekarun da suka biyo baya [17].

Binciken kimiyya game da manufar jarabar abinci, kodayake, kusan babu shi a cikin 1960s da 1970s, amma wasu masu binciken sun yi amfani da kalmar a cikin labaransu ba daidai ba. Misali, an ambaci addadin abinci tare da sauran matsalolin amfani da abubuwa a cikin takardu guda biyu ta Bell a cikin 1960s [33,34] kuma an ambata shi a cikin mahallin abinci allergies da otitis kafofin watsa labarai a cikin 1966 [35]. A cikin 1970, Swanson da Dinello sun alaƙar da jarabawar abinci a cikin mahallin babban nauyin nauyin sake dawowa bayan asarar nauyi a cikin mutane masu kiba [36]. Don kammalawa, kodayake babu wani ƙoƙari don gudanar da bincike a kan manufar jarabawar abinci a cikin 1960s da 1970s, ƙungiyoyi masu taimakon kansu sun rigaya amfani da su tare da manufar rage yawan amfani da kuma amfani da labaran kimiyya a cikin mahallin ko ma a matsayin synonym don kiba.

1980s: Mayar da hankali kan Anorexia da Bulimia Nervosa

A cikin 1980s, wasu masu bincike sunyi ƙoƙarin bayyana ƙuntatawa abinci wanda mutane suka nuna tare da anorexia nervosa (AN) a matsayin halayen jaraba (ko kuma "dogaro da yunwar") [37]. Misali, Szmukler da Tantam [38] yayi bayani cewa “marasa lafiya da AN suna dogaro ne da hankali da tunanin yiwuwar cututtukan cututtukan dabbobi. Ara yawan asarar nauyi yana haifar da haƙuri daga matsananciyar buƙata don ƙoshin ƙuntatawa abinci don samun sakamako da ake so, da kuma ci gaba na bayyanar da alamun 'janyewar' mara dadi akan cin abinci. [39,40]. Daga lura, duk da haka, rawar endorphins shima an tattauna dashi a cikin sabanin yanayin, shine, kiba [41,42]. Hakanan, an bincika kiba a ƙarƙashin tsarin jarabawar abinci a cikin wani binciken da aka buga a 1989, wanda aka kwatanta mutane masu girman kai tare da iko na yau da kullun-nauyi akan matakin “wakilcin abu” [43].

Hakanan akwai wasu karatun akan bulimia nervosa (BN) daga yanayin jaraba, wanda ya samo asali daga yanayin ilimin halayyar mutum. An gabatar da waɗannan karatun ta hanyar labarai guda biyu daga 1979, wanda ya ba da rahoton ɗaukakakkun sakamako akan ma'aunin halayyar jaraba a cikin mutane masu girman kai [44] amma ƙananan lambobi a cikin mai da keɓaɓɓu da masu kiba kamar yadda aka kwatanta da masu shan sigari [45]. Nazarin kwatankwaci tsakanin rukunin masu dogaro da abubuwa da marasa lafiyar suma sun samar da sakamakon da bai dace ba, tare da wasu nazarin da aka samu kwatankwacin maki daya kan matakan mutum a cikin rukunoni da kuma wasu nazarin gano bambance-bambance46-49]. Wadannan karatuttukan game da halayen jaraba a cikin BN suna tare da binciken hali, a cikin abin da aka gano cin mutuncin abu mai amfani ne a cikin maganin BN [50] da haɓaka da “Tsarin Kula da Rukunin odaungiyar Foodaholics Group” [51].

1990s: Chocoholics da alamomi masu mahimmanci

Bayan waɗannan ƙoƙarin farko don kwatanta rikicewar cin abinci azaman jaraba, akwai wasu cikakkun ra'ayoyi da aka buga a cikin 1990s kuma a cikin 2000, a cikin abin da aka tattauna yanayin jaraba game da rikicewar abinci game da dabarun tunani, kimiyyar lissafi, da sauran la'akari [52-55]. Koyaya, ban da fewan labarai, biyu waɗanda aka jaraba halayen mutane cikin jaraba cikin mutane masu rashin cin abinci ko kuma kiba aka bincika [56,57] da biyu wanda ba a ba da labarin abubuwan da ke faruwa na jaraba-kamar cin karas [58,59], sabon binciken mayar da hankali ya zama kamar ya fito: cakulan.

Cakulan shine abinci mafi yawanci a cikin al'ummomin Yammacin Turai, musamman tsakanin mata [60,61], da abinci wanda galibi mutane ke fama da matsalar sarrafawa [27,62]. An riga an lura da shi a cikin 1989 cewa cakulan yana da haɗakar mai mai yawa da yawan sukari mai yawa, wanda yasa ya zama "ingantaccen abu mai mahimmanci" [63] - ra'ayin da ya yi kama da jita-jita game da “abubuwan da ba za a iya amfani da su ba” wasu shekaru 25 bayan haka [3,27]. Baya ga cakuda kayan zaki na cakulan, sauran abubuwan kamar abubuwan da suka kunsa ko kayan masarufin kamar su maganin kafeyin da theobromine suma an tattauna ne a matsayin wadanda suka bayar da taimako ga irin cakulan kamar na cakulan [64,65]. Ko yaya, sakamakon cakulan da aka samu na cakulan an gano cewa ba a iya bayyanawa game da yadda ake son cakulan ko kuma jarabarsa ta shaye-shaye [61].

'Yan nazarin ne aka gudanar da binciken abin da ake kira "masu cakulan" ko "masu shan cakulan". Wasayan wannan shine rahoton cikakken rahoton binciken yadda ake so da yadda ake amfani da shi tsakanin sauran masu canji [66]; wani kuma idan aka kwatanta irin matakan da ke tsakanin “masu cakulan” da sarrafawa [67]; kuma nazarin guda daya ya kwatanta irin waɗannan rukunin kan abubuwan da suka shafi martani da ƙwarewa ga bayyanar cakulan [68]. Babban kuskuren waɗannan karatun shine, kasancewar "jarabar cakulan" an samo asali ne daga ganewar kai, wanda ba shi da haɗari ga banbamci da inganci kuma yana iyakance ta gaskiyar cewa yawancin mahalarta ƙwararru ba su da ainihin ma'anar jaraba. A ƙarshe, nazarin biyu sunyi nazarin ƙungiyoyi tsakanin "jaraba cakulan" da jaraba ga wasu abubuwa da halaye kuma sun sami ingantaccen, amma kaɗan, dangantaka [69,70].

2000s: Tsarin Dabbobin Dabbobi da Nunin Nasihu

A farkon 2000s - kusan shekaru 40 bayan an kafa OA - an buga wani binciken matukan jirgi wanda aka gabatar da magani game da rashin lafiyar bulimic da kiba masu yawa tare da shirin-mataki na 12 [71]. Bayan wannan dabarar warkewa, duk da haka, abin da aka sa gaba cikin shekarun nan shi ne gwajin hanyoyin ƙirar jijiyoyin jiki da ke tattare da yin kiba da za su iya haɗawa da sakamakon binciken dogaro. A cikin mutane, waɗannan ƙananan hanyoyin an bincika su ta hanyar tomography na positron watsi da sihiri da kuma maganadisu na maganadisu. Misali, labarin mai zurfi na Wang da abokan aiki [72] ya ba da rahoton ƙananan ƙwayar cuta dopamine D₂ mai karɓar rashi a cikin mutane masu yawa kamar in aka kwatanta da na sarrafawa, wanda marubutan suka fassara a matsayin dangantaka da “rashi raunin cuta” mai kama da abin da aka samu a cikin mutane masu dogaro da kayan [73,74]. Sauran nazarin, alal misali, sun gano cewa ana yin amfani da sashin kwakwalwa iri ɗaya yayin ƙwarewar abinci da sha'awar ƙwayoyi, kuma binciken da aka bincika yadda aka mayar da martani game da ƙoshin abinci mai-girma wanda aka gano cewa mutane tare da BN da BED suna nuna babban aiki a cikin alaƙa da lada. bangarorin kwakwalwa kamar yadda aka kwatanta da sarrafawa, kamar mutane masu dogaro da kayan maye suna nuna babban aiki da suke da lada yayin mayar da martani kan abubuwan da suke da alaka da abubuwa [75,76].

Wani muhimmin layi na binciken jarabawar abinci a cikin wannan ƙarnin shine mafi ƙaranci. A cikin ɗayan waɗannan misalan, berayen suna rage abincin yau da kullun na awanni na 12 sannan a ba da izinin 12-hour don duka maganin sukari da kuma ɗanɗano [77]. Ratsin da suka shiga wannan jadawalin na shiga tsakani na sukari da gumi na tsawon makonni an gano alamun halaye na jaraba kamar cirewa idan an cire damar sukari, sun kuma nuna canje-canjen ƙwayoyin cuta [77,78]. Sauran binciken sun gano cewa berayen sun bayar da abincin mai kafe mai ɗauke da “kaffara” mai ɗimbin yawa, wanda ke tattare da ragewar dopamine D₂ masu karɓar abinci da ci gaba da amfani da abinci mai ɗumi duk da sakamako mai banƙyama [79]. Don kammalawa, waɗannan nazarin suna ba da shawarar cewa yawan sukari mai yawa na iya haifar da jaraba kamar dabi'a kuma, tare da haɗuwa da mai mai yawa, don samun nauyi mai yawa a cikin ƙwayoyin cuta [80] da kuma kewaye wurare dabam dabam na jijiyoyin jiki suna shiga cikin sarrafa abinci-da alaƙa da magunguna da kuma sarrafawa game da cin abinci da amfani da abubuwa, bi da bi.

2010s: kimantawar Addarfafa Abinci a cikin ansan Adam da Ci gaba a cikin Binciken dabbobi

A cikin 'yan shekarun nan, masu bincike sunyi ƙoƙarin yin ma'anar daidai da tantance abubuwan da ke addabar abinci. Misali, Cassin da von Ranson [81] maye gurbin nassoshi na “abu” tare da “cin abinci mai yawa” a cikin cikakkiyar hirar da aka tsara na ma'aunin abubuwan da ya dogara da su a bita na huɗu na Bincike da kuma na ilimin kididdiga Manual da shafi tunanin mutum cuta (DSM-IV) kuma sun gano cewa 92 bisa dari na mahalarta tare da BED sun cika cikakkun ma'aunin abubuwan dogaro. Wata hanyar kuma ita ce haɓaka Sashin Tsarin Abinci na Yale (YFAS), wanda ma'aunin kai ne na ƙididdigar alamun cutar jaraba ta abinci bisa lamuran ganewar asali don dogaro da sinadarai a cikin DSM-IV [82]. Musamman, YFAS tana auna alamun guda bakwai don dogarowar abubuwa kamar yadda aka bayyana a cikin DSM-IV tare da duk abubuwan da suke magana akan abinci da abinci: 1) ɗaukar kayan a cikin adadin mai yawa ko na tsawon lokaci fiye da yadda aka yi niyya (misali, “Na sami kaina na ci gaba) cinye abinci duk da cewa bana jin yunwa. ”); 2) tsananin so ko kuma maimaita ƙoƙarin rashin nasara (misali, "Rashin cin wasu nau'ikan abinci ko rage wasu nau'ikan abinci wani abu ne da nake damuwa da shi."); 3) ciyar da lokaci mai yawa don samarwa ko amfani da kayan ko murmurewa daga tasirinsa (misali, "Na gano cewa lokacin da wasu abinci ba su wadatarwa, zan fita daga hanya na don samo su. Misali, zan tuka zuwa shagon in sayi wasu abinci duk da cewa ina da sauran zabin da nake da su a gida. ”); 4) barin mahimmancin zamantakewa, sana'a, ko abubuwan nishaɗi saboda amfani da abu (misali, "Akwai lokatan da na cinye wasu abinci don haka sau da yawa ko kuma a cikin adadi mai yawa da na fara cin abinci maimakon aiki, na ɓata lokaci tare da na dangi ko abokai, ko shiga cikin wasu mahimman ayyukan ko nishaɗin da nake jin daɗin. ”); 5) ya ci gaba da amfani da kayan maye duk da matsalolin tunani ko na zahiri (misali, “Na ci gaba da cin abinci iri ɗaya ko abinci iri ɗaya duk da cewa ina da matsala ta jiki da / ko kuma ta jiki.”); 6) haƙuri (misali, "A tsawon lokaci, Na gano cewa Ina buƙatar ci gaba da ci gaba don samun jin da nake so, kamar rage motsin zuciyar da ba ta da kyau ko karuwar jin daɗi."); da 7) alamun cirewa (misali, "Na sami alamun cirewa kamar tashin hankali, damuwa, ko wasu alamu na zahiri yayin da na sare ko na daina cin wasu abinci."). Abubuwa biyu na abubuwa guda biyu suna tantance wanzuwar rashin ƙarfi a asibiti ko kuma wahalar da ta haifar da yawan yin amfani da abinci. Haka yake ga DSM-IV, maganin “abinci” na iya “bincikar kansa” idan aƙalla alamomi uku suka gamu da matsala mai girma a cikin damuwa ko damuwa a ciki [82,83].

An yi amfani da YFAS a cikin adadi mai yawa na karatu a cikin shekaru 6 da suka gabata, wanda ya nuna cewa ana iya bambance mutanen da ke da matsalar jarabawar abinci daga waɗanda ba tare da “bincike ba” kan masu canji da yawa daga matakan rahoton kai na cinikin cututtukan ciji. , psychopathology, tsarin motsin rai, ko turawa zuwa tsarin dabi'un dabbobi da matakan halaye kamar su bayanin martaba da aka hade da alamomin dopaminergic ko kuma martanin motsa jiki ga manyan-kalori na abinci-kaloli [62]. Kodayake YFAS ta tabbatar da cewa kayan aiki ne mai amfani don gudanar da bincike na jaraba-kamar cin abinci, ba shakka, ba cikakke bane kuma an gabatar da ƙimar ingancinsa [84]. Misali, an gano cewa kusan 50 bisa dari na manya masu ƙoshin balaguro tare da BED suna karɓar cutar YFAS kuma waɗannan mutane suna nuna halayyar ci da haɓaka ta haɓaka gaba ɗaya fiye da manya manya tare da BED waɗanda basu karɓi maganin YFAS ba [85,86]. Dangane da waɗannan binciken, an yi jayayya cewa jarabar abinci kamar yadda aka auna tare da YFAS na iya zama alama ce kawai mafi tsananin nau'in BED [87,88]. Bugu da ƙari, samfurin jarabar abinci ya ci gaba da zama babban mahawara mai ɗorewa tare da wasu masu bincike da ke nuna goyon baya sosai ga ingancinsa [3,7,21,89-91], yayin da wasu suke jayayya game da shi dangane da bambancin ilimin halittar jiki na kwayoyi na zagi da takamaiman abubuwan gina jiki kamar sukari, la'akari da ra'ayi, da sauran batutuwa [84,92-97]. Kwanan nan, an gabatar da cewa koda akwai nau'in halin cin abinci wanda ana iya kiransa da jaraba, kalmar jaraba abinci tana bata daidai kamar yadda babu bayyanannen wakilin jaraba, kuma, don haka, yakamata a ɗauki shi azaman hali jaraba (watau "jarabar abinci") [98].

Binciken dabbobi game da jarabar abinci ya ci gaba a cikin 'yan shekarun nan ma. Wannan ya haɗa, misali, plethora na karatu wanda ke nuna bambancin abubuwan haɓaka abubuwan gina jiki (alal misali, mai-mai-nauyi, abincin mai-yawa, haɓaka mai-mai-yawa da abincin mai-yawa, ko rage yawan furotin) akan halayyar cin abinci da aksar99,100]. Sauran bincike sun nuna cewa wasu gwamnatocin abinci suma suna iya shafar zuriya a cikin ƙwayoyin dabbobi. Misali, an gano cewa a cikin bayyanar utero zuwa tsarin abinci mai tsafta wanda ke shafar abubuwan da ake son abinci, dysregulations na metabolism, yin aikin kwakwalwa, da kuma hadarin kiba [99,101]. An yi amfani da sabbin hanyoyin gabatar da bincike game da abubuwan da ke addabar abinci, wanda ke auna, alal misali, tilasta abinci a cikin yanayi mai wahala [102]. A ƙarshe, aikace-aikacen wasu magunguna, waɗanda ke rage yawan amfani da beraye, an samo su don rage cin abinci irin na abinci mai sha [103].

Ƙarshe da kuma Gudun Nan gaba

An yi amfani da kalmar jaraba game da abinci a ƙarshen ƙarni na 19th. A tsakiyar karni na 20th, an yi amfani da kalmar jaraba abinci, ba kawai tsakanin mutane ba amma har tsakanin masana kimiyya. Koyaya, ya zama mawuyaci (idan a kowane) aka ayyana, kuma ana amfani da kalmar sau da yawa ba tare da bincika abubuwa ba. Labaran mahimmancin da ke nufin inganta manufar shan kwayar abinci a cikin ɗan adam sun ɓace a cikin yawancin shekarun ƙarni na karni na 20, kuma samfurin jaraba game da rikicewar abinci da kiba sun kasance sun tattauna sosai a ƙarshen ƙarni. Binciken jaraba game da abinci ya gudana sauye-sauye yanayin, wanda ya ƙunshi, alal misali, mai da hankali kan kiba a tsakiyar karni na 20th, mai da hankali kan AN da BN a cikin 1980s, mai da hankali kan cakulan a cikin 1990s, da kuma mai da hankali kan BED da - sake - kiba a cikin 2000s bisa ga sakamakon sakamako daga binciken dabbobi da na jijiyoyi.

Don haka, duk da cewa bincike kan cutar shan kayan abinci ya karu sosai a cikin 'yan shekarun nan, ba sabon ra'ayi bane kuma ba a fayyace shi don yin bayani kan hauhawar yawan kiba ba. Babban manufar wannan labarin shine ƙara wayar da kan jama'a game da tarihin rayuwar shan nau'in abinci da kuma sauya fasalin fasalin ilimin kimiyya da hanyoyin saurin canza shi. Idan masu bincike suka yi tunani a kan wannan tarihin, zai iya zama da sauƙi a sami yarjejeniya game da abin da ake nufi da ainihin matsalar jaraba kuma yana iya haifar da mahimman matakai na gaba waɗanda dole ne a ɗauka, kuma, don haka, za a sauƙaƙa ci gaba a wannan fannin bincike [104].

Misali, yawancin jigogin da suka farfado a cikin shekarun da suka gabata an riga an tattauna su a 'yan shekarun da suka gabata. Wadannan sun hada da, alal misali, karatuttukan kan dabi'ar shaye shaye wadanda suka haifar da yawan yin amfani da abinci da kuma amfani da abu [105,106] ko ra'ayin yin la'akari da AN azaman jaraba [107,108], tare da batutuwan biyu suna kasancewa tun farkon 1980s. Maganar yin la’akari da BN a matsayin jaraba [109] Har ila yau, sun dawo shekaru da dama. Don haka, ya bayyana cewa mayar da hankali kan kiba a cikin mahallin abincin jaraba a cikin 'yan shekarun nan (misali, [13,110]) da alama an ɗan karkatar da su, la’akari da cewa masu bincike sun faɗi shekarun baya da suka gabata cewa shan jaraba kamar cin abinci bai takaita ga mutane masu kiba ba kuma ba za a iya daidaita daidaiton abinci ba [28,50].

Wani jigon maimaitawa yana da alaƙar damuwa da yadda ake amfani da kayan abinci. Kamar yadda aka ambata a sama, akwai wasu nazarin a cikin 1990s wanda aka sanya kayan maye a kan gano mutum. An sake daukar wannan batun a cikin binciken da aka yi kwanan nan, wanda ya nuna cewa akwai babban rashin jituwa tsakanin rarrabuwa da jaraba abinci game da YFAS da kuma jarabar abinci na kai-da-kai111,112], don haka yana nuna cewa ma'anar mutane ko ƙwarewar jarabawar abinci ba ta yi daidai da samfurin amfani da sinadarin YFAS ba. Kodayake masu bincike ba su yarda da takamaiman ma'anar bayyanar cututtukan abincin jaraba ba tukuna [84,113], ya bayyana cewa daidaitattun matakan kamar YFAS sun zama dole don hana rarraba abinci game da jaraba. Kodayake ma'anar bayan YFAS, wato fassara sharuɗan dogara da kayan abinci na DSM zuwa abinci da cin abinci, kai tsaye ne, an ma soki shi yayin da ya bambanta da ma'anar da wasu masu bincike ke da shi game da jaraba [93,98]. Sabili da haka, muhimmiyar jagora a nan gaba na iya zama idan kuma yaya za a auna ƙimin abinci a cikin mutane ban da amfani da YFAS.

Idan za a jagoranci binciken bincike na abinci ta hanyar fassarar ma'aunin dogaro da kayan abinci na DSM zuwa abinci da ci a nan gaba, tambaya mai mahimmanci za ta kasance wacce tasirin zai haifar daga canje-canje a cikin ƙididdigar ƙididdigar ƙwayar cuta don dogaro da abubuwa a cikin bita na biyar na DSM don abinci jaraba [114]. Misali, duka ka'idojin jaraba ne (kamar yadda aka bayyana a cikin DSM-5) daidai suke da halayyar cin abincin mutane? Idan ba haka ba, shin wannan yana lalata manufar shan kayan abinci ne?

Bayan waɗannan tambayoyi na yau da kullun game da ma'anar da kuma daidaita abin da ke addabar abinci, sauran hanyoyi masu mahimmanci don bincike na gaba na iya haɗawa, amma ba'a iyakance zuwa ga: Yaya dacewa da mahimmancin jaraba game da abinci don magance kiba ko yawan cin abinci da kuma aiwatar da manufofin jama'a? Idan ya dace, ta yaya za a iya aiwatar da shi mafi kyau [17,91]? Menene raunin (idan akwai) ra'ayi game da jaraba abinci [115-119]? Ta yaya za a inganta nau'ikan dabbobi na jaraba-kamar cin abinci zuwa wasu ƙayyadaddun matakai kan dace a cikin mutane [120]? Shin za a iya rage jaraba kamar cin abinci a zahiri a cikin abubuwan jaraba ko abubuwa guda ɗaya ko ya kamata a maye gurbin “jarabar abinci” ta “jarabar cin abinci” [98]?

Kodayake an tattauna game da addadin abinci a cikin jama'ar kimiyya a cikin shekarun da suka gabata, har yanzu ya kasance mai rikitarwa mai zurfi da mahawara sosai, wanda, ba shakka, ya sa ya zama filin bincike mai ban sha'awa. Duk da cewa samar da ilimin kimiyya akan wannan batun cikin sauri ya karu a cikin shekaru biyu da suka gabata, bincikensa na yau da kullun har yanzu yana cikin ƙuruciyarsa, kuma, don haka, tabbas binciken da aka yi na bincike zai iya ƙaruwa a cikin shekaru masu zuwa.

Acknowledgments

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References