Search Results (13)

Background: Systemic advanced therapies, including biologic drugs and Janus kinase (JAK) inhibitors, have revolutionized atopic dermatitis management. The increasing number of available options for such complex diseases demands careful treatment selection for each patient, considering numerous variables. Comparative analyses of these treatment modalities in the real world are still limited. Only a faithful basal characterization would enable posterior meaningful and accurate comparisons of the efficacy and safety profiles of these groups of drugs. This communication focuses on describing and comparing the baseline demographics and comorbidities of patients with atopic dermatitis currently treated with biologic therapies versus JAK inhibitors in our setting. Methods: We conducted an observational, descriptive, and ambispective study across three hospitals covering a population of over 500,000 inhabitants from January 2019 to December 2024. Baseline demographic data, anthropometric measures, lifestyle factors, cardiovascular risk factors, and comorbidities were analyzed using descriptive and inferential statistics. Additionally, basal severity and effectivity over time have also been compared. Results: A total of 150 patients were analyzed. A total of 102 had received biological therapies (dupilumab or tralokinumab), whereas 48 patients had received JAK inhibitors (upadacitinib, baricitinib, or abrocitinib). Ages ranged from 11 to 76 years. The overall cohort had a mean age of 35.87 ± 14.37 years and a male predominance (male-to-female ratio 1.63:1). Hypertension was more prevalent in the JAK inhibitors group (p = 0.0175), yet other cardiovascular risk factors, body measurements, atopic and non-atopic comorbidities, and disease severity were comparable across both groups. Conclusions: This study helped to characterize the baseline characteristics of patients treated with advanced systemic therapies in a real-world clinical setting. It pointed to just slight differences between the profiles of patients treated with biologics versus JAK inhibitors. This homogeneity in baseline characteristics sets the ground for further future comparisons of treatment outcomes in this cohort as potential confounding factors related to group imbalances are minimized. Full article

Integrated rice–fish farming is an innovative agricultural production pattern that combines rice cultivation with fish farming, enhancing agricultural productivity and ensuring food security. Partitioned rice–fish farming, an advancement of the traditional approach, addresses challenges such as difficulties in fish harvesting and the inconveniences of mechanized operations encountered in paddy fields. To evaluate the environmental impacts of partitioned rice–fish farming on the agricultural ecosystem, we investigated the impacts of partitioned rice–fish farming on the diversity, composition, functionality, co-occurrence networks, and assembly processes of bacterial communities within paddy water. Our results revealed significantly improved Chao1, Observed species, and Pd_faith indices for the bacterial community in the partitioned rice–fish farming system. The relative abundances of the Bacteroidota, Gemmatimonadota, Proteobacteria, and Fluviicola in paddy water were altered by the partitioned system. The partitioned system considerably impacted the bacterial co-occurrence networks within the paddy water, with the planktonic bacterial co-occurrence network in rice cultivation area having more nodes (205) and edges (2085), and its robustness being significantly higher than that of other groups, resulting in a more complex and stable structure of the planktonic bacterial community. In addition, the partitioned system significantly promoted the contribution of stochastic processes to bacterial community assembly in the paddy water, with the main enhanced stochastic processes being homogenizing dispersal and drift. The total proportion of these processes for bacterial community assembly increased from 60% to 70%. Nitrate concentrations in the paddy water were remarkably associated with the water bacterial communities and contributed most to the variations in water bacterial communities. Hence, partitioned rice–fish farming is a feasible and good agricultural production pattern, and from the perspectives of bacterial community diversity and stability it offers both theoretical insights and data-supported foundations for advancing sustainable agricultural practices. Full article

In recent theological scholarship, there has been a wave of interest in the tradition of spiritual sense and marginal social identities within analytic and philosophical theology. In this article, I explore the theologies of spiritual sense in analytic theology (AT) to highlight part of the reason for the predominance of cisgender heterosexual voices in the field. Many feminist voices in AT express a common concern for a lack of integration between the mind, the body, and spiritual sense, which has enshrined the post-enlightenment cisgender heterosexual ‘man of reason’. Through an exploration of these feminist voices (Sarah Coakley and Michelle Panchuk), I argue that the field does not simply need more diverse voices but also voices of spiritual sense that undo a straight cisgender elitism. This elitism has kept the field from widely examining the anthropological questions of sexuality and gender, ethics, and theodicean dilemmas of desire and faith. By opening analytic philosophical approaches to spiritual sense, the field releases noetic control that has two consequential outcomes. Firstly, the field revalorizes pneumatology and ethics. Secondly, as a consequence of this, the field can see those who were previously unseen and heard, and, therefore, AT can develop into a sensing and thinking discipline capable of perceiving the queer or other in its midst. Spiritual sense and its priority for bodily and cruciform realities of suffering and desire can move the field from homogeneity to embracing the diverse ethical concerns of sexuality, gender, and race, and subaltern or queer subjectivities which are yet to be represented well in its midst. Using a distinctly neo-Augustinian approach, I argue that Augustine’s philosophy of the amor dei, with its emphasis on analytic clarity and inner spiritual sense, can redeem the eyes of AT’s heart. Full article

The purpose of this article is to clarify the concept of ‘civilizational populism’ and work towards a concise but operational definition. To do this, the article examines how populists across the world, and in a variety of different religious, geographic, and political contexts, incorporate and instrumentalize notions of ‘civilization’ into their discourses. The article observes that although a number of scholars have described a civilization turn among populists, there is currently no concrete definition of civilization populism, a concept which requires greater clarity. The article also observes that, while scholars have often found populists in Europe incorporating notions of civilization and ‘the clash of civilizations’ into the discourses, populists in non-Western environments also appear to have also incorporated notions of civilization into their discourses, yet these are rarely studied. The first part of the article begins by discussing the concept of ‘civilizationism’, a political discourse which emphasizes the civilizational aspect of social and especially national identity. Following this, the article discusses populism and describes how populism itself cannot succeed unless it adheres to a wider political programme or broader set of ideas, and without the engendering or exploiting of a ‘crisis’ which threatens ‘the people’. The article then examines the existing literature on the civilization turn evident among populists. The second part of the article builds on the previous section by discussing the relationship between civilizationism and populism worldwide. To do this, the paper examines civilizational populism in three key nations representing three of the world’s major faiths, and three different geographical regions: Turkey, India, and Myanmar. The paper makes three findings. First, while scholars have generally examined civilizational identity in European and North American right-wing populist rhetoric, we find it occurring in a wider range of geographies and religious contexts. Second, civilizationism when incorporated into populism gives content to the key signifiers: ‘the pure people’, ‘the corrupt elite’, and ‘dangerous ‘others’. In each case studied in this article, populists use a civilization based classification of peoples to draw boundaries around ‘the people’, ‘elites’ and ‘others’, and declare that ‘the people’ are ‘pure’ and ‘good’ because they belong to a civilization which is itself pure and good, and authentic insofar as they belong to the civilization which created the nation and culture which populists claim to be defending. Conversely, civilizational populists describe elites as having betrayed ‘the people’ by abandoning the religion and/or values and culture that shaped and were shaped by their civilization. Equally, civilizational populists describe religious minorities as ‘dangerous’ others who are morally bad insofar as they belong to a foreign civilization, and therefore to a different religion and/or culture with different values which are antithetical to those of ‘our’ civilization. Third, civilizational populist rhetoric is effective insofar as populists’ can, by adding a civilizational element to the vertical and horizontal dimensions of their populism, claim a civilizational crisis is occurring. Finally, based on the case studies, the paper defines civilizational populism as a group of ideas that together considers that politics should be an expression of the volonté générale (general will) of the people, and society to be ultimately separated into two homogenous and antagonistic groups, ‘the pure people’ versus ‘the corrupt elite’ who collaborate with the dangerous others belonging to other civilizations that are hostile and present a clear and present danger to the civilization and way of life of the pure people. Full article

Cellular memory is a controversial concept representing the ability of cells to “write and memorize” stressful experiences via epigenetic operators. The progressive course of chronic, non-communicable diseases such as type 2 diabetes mellitus, cancer, and arteriosclerosis, is likely driven through an abnormal epigenetic reprogramming, fostering the hypothesis of a cellular pathologic memory. Accordingly, cultured diabetic and cancer patient-derived cells recall behavioral traits as when in the donor’s organism irrespective to culture time and conditions. Here, we analyze the data of studies conducted by our group and led by a cascade of hypothesis, in which we aimed to validate the hypothetical existence and transmissibility of a cellular pathologic memory in diabetes, arteriosclerotic peripheral arterial disease, and cancer. These experiments were based on the administration to otherwise healthy animals of cell-free filtrates prepared from human pathologic tissue samples representative of each disease condition. The administration of each pathologic tissue homogenate consistently induced the faithful recapitulation of: (1) Diabetic archetypical changes in cutaneous arterioles and nerves. (2) Non-thrombotic arteriosclerotic thickening, collagenous arterial encroachment, aberrant angiogenesis, and vascular remodeling. (3) Pre-malignant and malignant epithelial and mesenchymal tumors in different organs; all evocative of the donor’s tissue histopathology and with no barriers for interspecies transmission. We hypothesize that homogenates contain pathologic tissue memory codes represented in soluble drivers that “infiltrate” host’s animal cells, and ultimately impose their phenotypic signatures. The identification and validation of the actors in behind may pave the way for future therapies. Full article

Studies from the United States (U.S.) show that opposition to climate policy is strong among some Christian groups, especially White evangelical Protestants. Much of this opposition is channelled through organisations such as the Cornwall Alliance, which argue against climate measures on religious, economic and what they claim to be science-based grounds. In the present study, we investigated to what extent these convictions were present among Swedish evangelical denominations. Representatives from the Evangelical Free Church, the Pentecostal Alliance, the Swedish Alliance Mission, and the Seventh-day Adventist Church were interviewed to identify the denominations’ views on the scientific underpinnings of climate change and the moral implications of climate policy. Our data show that the denominations’ views differ markedly from those expressed by climate-oppositional evangelical groups in the U.S. The denominations held homogenous views on the legitimacy of climate science, expressed a clear biblical mandate for climate policy based on the notion of human stewardship, and believed that climate change was inextricably linked to poverty and, thus, had to be addressed. Our results point to the need for further studies on the factors behind acceptance and denial of climate science within and between faith-based and other communities in different countries. Full article

Religious activities are no longer confined to local religious communities, but are increasingly taking place online. In that regard, social media is of particular importance for young believers that connect with their peers via platforms such as Instagram. There are conflicting views on the functioning of social media platforms: they are either conceptualized as superdiverse spaces, in which social boundaries can be overcome, or as resulting in separate bubbles that foster exclusive exchanges between like-minded people sharing certain characteristics, including religious affiliation. This article assesses online religious activities based on qualitative research involving 41 young, urban, religious Instagram users of different faiths. We demonstrate how young believers’ interactions on social media produce thematically bound content bubbles that are considerably homogeneous when it comes to religion, but superdiverse in other areas. Religious activities online often have an affirmative effect on religious belonging. This is especially true for young people that perceive themselves in a minority position and search for like-minded people online. We have found that religious content bubbles are clustered around religious traditions. Interreligious exchange (e.g., between Christians and Sikhs) is largely absent, whereas intrareligious boundaries (e.g., between Lutherans, Catholics, and Pentecostals) become blurred. This suggests that differences within religious traditions are losing significance in a digitalized world, while interreligious boundaries remain. Full article

Medulloblastoma is an embryonal pediatric brain tumor and can be divided into at least four molecularly defined groups. The category non-WNT/non-SHH medulloblastoma summarizes medulloblastoma groups 3 and 4 and is characterized by considerable genetic and clinical heterogeneity. New therapeutic strategies are needed to increase survival rates and to reduce treatment-related toxicity. We performed a noncomprehensive targeted review of the current clinical trial landscape and literature to summarize innovative treatment options for non-WNT/non-SHH medulloblastoma. A multitude of new drugs is currently evaluated in trials for which non-WNT/non-SHH patients are eligible, for instance immunotherapy, kinase inhibitors, and drugs targeting the epigenome. However, the majority of these trials is not restricted to medulloblastoma and lacks molecular classification. Whereas many new molecular targets have been identified in the last decade, which are currently tested in clinical trials, several challenges remain on the way to reach a new therapeutic strategy for non-WNT/non-SHH medulloblastoma. These include the severe lack of faithful preclinical models and predictive biomarkers, the question on how to stratify patients for clinical trials, and the relative lack of studies that recruit large, homogeneous patient collectives. Innovative trial designs and international collaboration will be a key to eventually overcome these obstacles. Full article

Translation as a form of music localization does not only occur in diverse cultural or lingual contexts, it also occurs within an ostensibly homogenous culture and language. The global genre of contemporary congregational songs (CCS) is written and performed through a variety of theological lenses. Sometimes a theological position conveyed in, or ascribed to, CCS can be problematic for certain local expressions of the Christian faith to replicate without needing to alter lyrics, and/or musical content, or at least reinterpret those lyrics in a way which aligns with their theological understanding. This article explores popular CCS, as measured by Christian Copyright Licensing International (CCLI) which have been either accepted, rejected, reinterpreted, or otherwise altered in order to play their part in defining local (English-speaking) church worship and identity. Translation studies and music semiology are applied to selected CCS to demonstrate this nuanced interpretation of “translation” in the localizing of religious musical practice Full article

The coronavirus disease 2019 (COVID-19) pandemic has become an unprecedented threat to humanity worldwide, including healthcare workers (HCWs). Mind–body modalities have been used to improve the mental health, well-being, quality of life, and physical health of clinical and general populations, and may also be used to improve the mental health of HCWs during COVID-19. The objective of this review is to analyze the effectiveness of mind–body modalities for the mental health of HCWs in the COVID-19 era. Six electronic bibliographic databases were comprehensively searched to find intervention studies using mind–body modalities, including meditation, mindfulness-based intervention, autogenic training, yoga, tai chi, qigong, breathing exercise, music therapy, guided imagery, biofeedback, prayer, and faith-based techniques for HCWs. All intervention studies conducted from December 2019 to August 2021 will be included. Quality assessment will be performed according to study type, and Cochrane Collaboration’s Risk of Bias tool will be used for randomized controlled clinical trials (RCTs). If sufficient homogeneous data from RCTs exist, a meta-analysis will be performed. Dichotomous data and continuous data are presented as risk ratios and mean differences with their 95% confidence intervals, respectively. The results of this systematic review will be disseminated through the publication of a manuscript in a peer-reviewed journal or by presentation at a conference. Full article

This study examines the religious/spiritual referral patterns in hospice and palliative care. Religion and death are two highly intersected topics and albeit often discussed together in hospice and palliative care, little is known about how professionals respond to religious/spiritual needs of patients/families/friends and in relation to the chaplaincy team. By means of an in-depth interviewing method, this paper reports on data from 15 hospice and palliative care professionals. Participants were recruited from across five hospice and palliative care organisations, and the data was managed and analysed with the use of NVivo. Largely, participants were keen to refer patients/families/friends to the chaplaincy team, unless the former’s faith or lack thereof did not match the chaplains, in which case referrals to a religious leader in the community were favoured. This shed light to the tendencies to homogenise religious/spiritual beliefs. The paper concludes with some implications for practice and research. Full article

A wild food ethnobotanical field study was conducted in the Ishkoman and Yasin valleys, located in the Hindukush Mountain Range of Gilgit-Baltistan, northern Pakistan. These valleys are inhabited by diverse, often marginalized, linguistic and religious groups. The field survey was conducted via one hundred and eighty semistructured interviews to record data in nine villages. Forty gathered wild food botanical and mycological taxa were recorded and identified. Comparative analysis among the different linguistic and religious groups revealed that the gathered wild food plants were homogenously used. This may be attributed to the sociocultural context of the study area, where most of the population professes the Ismaili Shia Islamic faith, and to the historical stratifications of different populations along the centuries, which may have determined complex adaptation processes and exchange of possibly distinct pre-existing food customs. A few wild plants had very rarely or never been previously reported as food resources in Pakistan, including Artemisia annua, Hedysarum falconeri, Iris hookeriana, Lepidium didymium and Saussurea lappa. Additionally, the recorded local knowledge is under threat and we analyzed possible factors that have caused this change. The recorded biocultural heritage could, however, represent a crucial driver, if properly revitalized, for assuring the food security of the local communities and also for further developing ecotourism and associated sustainable gastronomic initiatives in the area. Full article

Over the last twenty-five years, the rural U.S. Midwest has undergone dramatic demographic changes as the population of white people decreased in many areas and the number of Latinos surged. These shifts are especially noteworthy in areas that had stable, relatively homogeneous populations over at least the last half-century. Many Christian churches, both Protestant and Catholic, are responding by reaching out to new residents. Such efforts have sometimes led to tension as Anglo Christians seek to reconcile the moral claims of their faith communities with the prejudices and fears they have of Latino immigrants. This article describes how Anglo-majority mainline Protestant congregations and Catholic parishes are responding to these demographic changes, notes key differences between the two groups’ responses, and then sketches several possible explanations for the differences, including the underlying theology of their efforts, the prior religious affiliation of Latino newcomers, the organizational structure of church bodies, and varying impetuses for action. The paper concludes with observations about the future of Christian communities in the rural Midwest. Full article