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PubMedDate not supplied

The first German textbook of ophthalmology "Augendienst" by G. Bartisch, 1583.

This book contains various illustrations, portraits and an exact index, testimonials proving the author's professional successes as well as an accurate list of the qualities that should be demanded from any ophthalmologist. The anatomy of the head and eye is described according to Galen's ideas and Vesalius' book. Many remedies, prescriptions and medical treatments are discussed, partly showing the mystic influences of the Middle Ages. Bartisch reports several diseases for the first time: Allergic reactions, sympathetic ophthalmia, hemeralopia, photoelectric keratoconjunctivitis, amaurosis due to toxemia of pregnancy. But most important is the part on surgery. A careful pre- and postoperative treatment is demanded in cases of cataract operations. Bartisch describes the removal of eyelashes to cure trichiasis, the operations of ptosis, blepharochalasis and the exenteration of the orbit. This book was appreciated for a long time so that in 1686 a nearly identical reprint was published.

Books↗
PubMed1986

Morphology, response properties, and collateral projections of trigeminothalamic neurons in brainstem subnucleus interpolaris of rat.

Intracellular recording, electrical stimulation and horseradish peroxidase (HRP) injection techniques were used to delineate the structural and functional characteristics of trigeminothalamic projection neurons in subnucleus interpolaris of the trigeminal brainstem nuclear complex in rat. Eleven such neurons were successfully characterized and recovered. All were medium to large multipolar neurons in the ventral part of interpolaris and all except one also projected to the superior colliculus. Six of these cells also sent axon collaterals to subnucleus principalis and the medullary parvicellular reticular formation and had local collaterals within interpolaris. None of these trigeminothalamic cells were antidromically activated from the cerebellum. All but one of the recovered cells were responsive to deflection of any one of a number (4-19) of vibrissae. The remaining cell was discharged by displacement of mystical guard hairs. Analysis of electrophysiological and anatomical data revealed significant correlations between receptive field size and dendritic area, thalamic conduction latency and axon diameter, and number of targets innervated and axon diameter.

Animals↗
PubMedDate not supplied

Periorbital aesthetic surgery with the KTP laser.

The eyes are regarded as the windows to the soul. Many expressions of mood may be derived from the appearance of the eyes--mad, sad, bad, criminal, sweet, friendly, mystic. In addition, love and flirtatiousness, self-consciousness, pride, modesty, anger, youth, and age are shown in the expression of our eyes. The eyes and the periorbital region therefore challenge our surgical skill to improve the patient's overall well-being to be looked at each day in the mirror. The potassium titanyl phosphate (KTP) laser in many indications helps us to fulfill the patient's expectations concerning pain, oozing, bruising, swelling, outpatient surgery, and early return to work and normal social activities. With the cutting fiber device, an accurate removal of skin and fat or even tumors is possible in this region with practically no side effects. The frontal lift, eyebrow lift, direct or through coronal incision, as well as temporal lifting are easily accessible and carried out by this device. Glabellar frowns may also be removed endoscopically. Further, the KTP laser may be used for transconjunctival blepharoplasty.

Adult↗
PubMed1975

Dhat syndrome: a culture-bound sex neurosis of the orient.

The Indian Dhat syndrome is a culture-bound symptom complex. The clinical picture includes severe anxiety and hypochondriasis. The patient is preoccupied with the excessive loss of semen by nocturnal emissions. There is a fear that semen is being lost, and mixed in urine. A study was carried out to investigate the cultural basis of the Dhat syndrome. One hundred and seven respondents from the general public were interviewed. A vignette describing an individual having nocturnal emissions was read aloud to the respondents. Attitudes toward nocturnal emission, its causes, and its management were investigated. A large segment of the general public from all socioeconomic classes believed that semen loss is harmful. Seminal fluid is considered an elixir of life both in the physical and in the mystical sense. Its preservation guarantees health, longevity, and supernatural powers. This belief is more frequent in lower socioeconomic classes. The susceptible individual reacts to the prevalent belief system and to the fears of semen loss. The symptoms usually disappear if the misconceptions about semen loss are effectively dealt with. It is expected that with increasing literacy and progress in sex knowledge the syndrome will become less common.

Adult↗
PubMed1988

Firewalking.

Firewalking is known throughout recorded history and around the world. Ordinarily it is associated with religious beliefs or mystical states of mind in which the gods or unusual mental powers provide extraordinary protection for true believers or those with proper training. However, firewalking commonly involves hot materials of low heat capacity and poor thermal conductivity and sometimes the use of insulation. The excited or trance-like states of firewalkers contribute to the firewalkers' subjective experience but are not required for a successful walk. We conclude that elementary knowledge of physics and psychology is sufficient to explain the known observations of firewalking.

Burns↗
PubMed2000

The prevalence, classification and treatment of mental disorders among attenders of native faith healers in rural Pakistan.

BACKGROUND: Although native faith healers are found in all parts of Pakistan, where they practice in harmony with the cultural value system, their practice is poorly understood. This study investigated the prevalence, classification and treatment of mental disorders among attenders at faith healers. METHOD: The work of faith healers with 139 attenders was observed and recorded. The mental status of attenders was assessed using a two-stage design: screening using the General Health Questionnaire followed by diagnostic interview using the Psychiatric Assessment Schedule. RESULTS: The classification used by faith healers is based on the mystic cause of disorders: saya (27%), jinn possession (16%) or churail (14%). Sixty-one percent of attenders were given a research diagnosis of mental disorder: major depressive episode (24%), generalized anxiety disorder (15%) or epilepsy (9%). There was little agreement between the faith healers' classification and DSM-IIIR diagnosis. Faith healers use powerful techniques of suggestion and cultural psychotherapeutic procedures. CONCLUSIONS: Faith healers are a major source of care for people with mental health problems in Pakistan, particularly for women and those with little education. Further research should assess methods of collaboration that will permit people with mental health problems to access effective and culturally appropriate treatment.

Female↗
PubMed2006

Grappling with affliction: autism in the Jewish ultraorthodox community in Israel.

In this essay we seek to examine the cultural tool kit employed in the Jewish ultraorthodox community to cope with autism, a predicament deemed resistant to massive cultural molding. Through 30 open-ended interviews with ultraorthodox mothers of children with autism we portray the mothers' emerging recognition of the disorder, their care seeking activities, and their construction of explanatory models. The health care system on which the ultraorthodox mothers rely is extremely diverse, including mainstream medical and educational services, various alternative therapies, therapies specific to autism, and spiritual and mystical interventions. The outcome of these endeavors is a dual system of illness perception in which bio-medical and spiritual-religious frames of references coexist. This duality cuts across all the facets of the explanatory system: etiology, pathophysiology, treatment, and prognosis. Metaphysical accounts, and especially the notion of the transmigration of souls, serve as meta-accounts, bridging the epistemological gap between God's mysterious intention and the specific bodily mechanisms underlying the disorder. The religious and moral theme of suffering is highlighted in the narratives as a salient constituent of the ultraorthodox mothers' attempts to understand and come to terms with their plight.

Adaptation, Psychological↗
PubMed2000

The wisdom of nature in integrating science, ethics and the arts.

This paper deals with an approach to the integration of science (with technology and economics), ethics (with religion and mysticism), the arts (aesthetics) and Nature, in order to establish a world-view based on holistic, evolutionary ethics that could help with problem solving. The author suggests that this integration is possible with the aid of "Nature's wisdom" which is mirrored in the macroscopic pattern of the ecosphere. The corresponding eco-principles represent the basis for unifying soft and hard sciences resulting in "deep sciences". Deduction and induction will remain the methodology for deep sciences and will include conventional experiments and aesthetic and sentient experiences. Perception becomes the decisive factor with the senses as operators for the building of consciousness through the subconscious. In this paper, an attempt at integrating the concepts of the "true", the "right" and the "beautiful" with the aid of Nature's wisdom is explained in more detail along with consequences.

Art↗
PubMed1987

On the impact on biochemical research of the discovery of stable isotopes: the outcome of the serendipic meeting of a refugee with the discoverer of heavy isotopes at Columbia University.

As late as the 1930s, approaches to biochemical research not only were rather primitive, but a certain amount of mysticism still surrounded the biochemical events that occur in the living cell. To a great extent, this was due to the lack of techniques needed to uncover the subtle reactions in the living cell. In the early 1930s, an accidental meeting of two scientists revolutionized approaches in biochemical studies and led to the scientific explosion in molecular biology that has occurred during the last few decades. The dark political storm in Germany deposited Dr. Rudolf Schoenheimer on the New York shore, where he met Professor Urey, who recently had discovered "heavy" hydrogen. Schoenheimer suggested that biological compounds tagged with heavy atoms of hydrogen would enable investigators to follow their metabolic pathways. This intellectual leap revolutionized the thinking and design of experiments and made it possible to uncover the myriad reactions that occur in the living cell.

Biochemistry↗
PubMed1983

Perceptions of death, belief systems and the process of coping with chronic pain.

Chronic pain is an on-going experience of embodied discomfort, quite often associated with neuromuscular pathologies, which fails either to heal naturally or to respond to normal medical intervention. The process of coping with chronic pain most commonly involves both the search for medical or non-medical cure, and the search for meaning for intractable suffering. In this paper, I survey various religious, philosophical and mystical belief systems and their empirical use as resources for meaning. The great variability in the ways ideas of death, the key elements extracted from belief systems during the process of coping, are used reflects the variable success in normalizing chronic pain. Theoretically, this paper adds an important dimension to the concept of the chronic illness trajectory, namely, the issue of inevitability, and discusses clinical and non-clinical aspects of depression among people with chronic pain.

Adaptation, Psychological↗
PubMed1984

Malay midwives and witches.

This paper attempts to analyse professional rivalry and dissonance amongst traditional Malay midwives (bidan kampung) in the Northwest areas of Peninsular Malaysia. It elucidates how techniques of symbolic and ritual communication are carefully monitored by these female specialists, to develop regular clientele and professional credibility over time. However, since an integral element of Malay midwifery is protection from and mastery over mystical forces in nature and evil spirits harboured by witches, a midwife is also an exorcist with skills rather similar to the Malay bomoh (traditional medical practitioner, usually male) except that her range of knowledge of witchcraft is limited to diagnostic and curative rituals of spirit-possession, in infants and children, young unmarried women and pregnant mothers. Within a restricted population area, professional rivalries and competition amongst midwives regularly surface in oblique attacks of witchcraft accusations where the accused strives to maintain her credibility while her accuser gradually wins over her clientele. Significantly, codes of professionalism in traditional Malay midwifery are not only determined by skill and experience, but also religiousness (faith in Islam), benevolence, virtue, diligence and a sense of equality and fair-play in the practice of the trade. These qualities are seemingly lacking in witches who are conceived to be anti-Islamic, uncompromising, manevolent and destructive. Thus, government midwives who threaten the popularity of traditional midwives by being particularly active in their work or supervising and controlling midwives in an authoritarian way, are also labelled as witches. Generally, while midwifery and witchcraft reflect two forms of knowledge that are structurally opposed, in ideology and morality, they exist within the same sphere of ritual and symbolic communication where the practitioners aided by their clients, shift from one state of dissonance to another in an attempt to regulate behaviour.

Humans↗
PubMed1985

Sanctified madness: the God-intoxicated saints of Bengal.

The saintly madman is a familiar character in South Asia. To outer appearances he is no different from a lunatic, but the mad saint comes to be revered because his idiocy is popularly believed to arise from a different cause than ordinary madness. The common psychopath neglects social conventions because his consciousness is dimmed by incapacity; the saintly madman also breaches convention, but does so because his heightened consciousness has liberated him from the bonds of convention that entrap ordinary people. In the terms of Hinduism, he has tasted the divine nectar of God-realization and has returned to the human realm intoxicated by the experience. In this paper two popular God intoxicated saints of Bengal are discussed. The question is posed whether 'God intoxication' can be considered a culture-bound syndrome of Bengal. The concept of 'culture bound syndrome' is found to be too narrow to encompass the most significant issues to arise from reflection on the characteristics of the God intoxicated. These larger issues have to do with the relationship between cultural practices and models and mental states (whether deviant, as implied by the term 'syndrome' although deviance does not always carry the negative connotation implicit in 'syndrome', or normal). It is suggested that all cultures culture a limited range of mental states and thus the questions posed by the notion of culture bound syndromes are subsumed by larger questions about the relationship of all mind-states to the socio-cultural environment which conditions them. The conclusion is that God intoxication is indeed a uniquely Bengali mental condition, with variants throughout South Asia and kinship to other mystical states, but that the concept of 'syndrome' is not useful.

Adult↗
PubMed1985

The power to pollute and the power to preserve: perceptions of female power in a Hindu village.

In traditional Hindu village society, women are seen as having the power to pollute men. Such beliefs denigrate certain aspects of female sexuality. A detailed examination of these beliefs reveals that female sexuality is only associated with pollution and negative forces when women become estranged from men through their biology or other circumstances. When associated with pollution women are perceived as being in danger as well as endangering others. In contrast when women identify their interests with men's they are not in danger and can exercise positively valued powers such as the power to preserve life. The nexus of beliefs connected with female pollution and other mystical powers encourages women to subordinate their interests to men's.

Ethnicity↗
PubMed1985

Curing and sociocultural separatism in South Thailand.

In much of Thailand animistic curing practices have lost ground to great tradition herbal medicine and modern scientific medicine as more people achieve literacy. Especially in urbanizing areas, Buddhist and Muslim Thais hold in the highest esteem traditional curers whose knowledge derives from patient experimentation and the study of ancient texts. However, among Malay-speaking Muslims in south Thailand, the most respected therapeutic knowledge is revelatory in nature. Southern Muslim curers are generally mystics or spirit-mediums whose direct channels of communication with the supernatural convey remedies for afflictions but also provide guidelines for maintaining sociocultural separatism.

Buddhism↗
PubMed1987

The pneumatic theory of female Warao herbalists.

Among the Warao Indians of eastern Venezuela herbalism is a nonritualized occupation practiced by women. As a medical practice herbalism complements the ritual occupation of shamanism practiced by men. But whereas Warao herbalism is governed by a theory of supernatural causation of illness mystically brought about by contagion, Warao shamanism is a theory of supernatural causation of illness attributed to spirit aggression and object intrusion. According to herbalist theory, pathogenesis results from odoriferous agents that invade the body regions (head, thorax, abdomen) of the victim. Here they expand in the form of fetid gas, producing clinical symptoms by affecting the organs and the soul of a particular region. Treatment of disease by herbal medicines is allopathic. Upon administration the remedy transforms into an aromatic gas which is denser, hence more powerful, than the noxious gas. This enables the therapeutic air to displace the pathogenic air. A cure is achieved after both gases have left the body, returning the patient to an inodorous state. This study presents physical, cultural and ideational data as they relate to health, disease and herbal medicine among the Warao. The status and role of the female herbalist are described. Warao herbal curers make use of more than 100 plant species from which they prepare 259 remedies. The collecting and processing of materia medica conform to a meticulous protocol which is transmitted from mother to daughter through informal methods of training. Treatment of 'symptom-oriented' diseases is effected through the administration of ablutants, ingestants and/or inhalants. While practicing medicine in a nonritual way Warao herbalists are nevertheless directly aligned with the Mother of the Forest.(ABSTRACT TRUNCATED AT 250 WORDS)

Cross-Cultural Comparison↗
PubMed1989

[A community battle against a tropical endemic disease: supernatural beliefs and tsetse fly traps in the Congo].

Community participation in the control of tropical diseases is of major importance nowadays, particularly for sleeping sickness (Gambian trypanosomiasis). Indeed, the authoritarian measures used with success to control this disease during the colonial period are difficult to apply now. Moreover, in the Congo, cultural and financial restrictions are such that patients sometimes refuse treatment. Thus, it has become highly desirable for vector control to be carried out at the same time as the treatment of patients. Trapping tsetse flies (or Glossina) is an ingenious and effective anti-vectorial method which has been tested in 55 villages of the Congo. The blue-black pyramid trap used does not require insecticide impregnation, and is hung in the branches by means of a capture-bag containing diesel oil. These trials, conducted in the sleeping sickness focus of the Niari river, have demonstrated the feasibility of local communities taking over the responsibility for the traps, while at the same time revealing certain obstacles. Indeed, the efficacy of this method depends on the optimization of trapping. This involves the determination of strategic capture sites by periodically harvesting the flies and moving the traps in order to catch the maximum number of flies. It also involves regular maintenance of the traps (i.e. repairs, checking the capture bag, clearing vegetation...). However, although these activities would appear to be feasible at community level, they are not always carried out satisfactorily. This results in the insufficient viability of the traps and finally to the reinvasion of the treated area by the tsetse. This study presents aspects of the present-day Congolese socio-cultural environment characterized by the revitalization of traditional Bantou mysticism and religious worship. The possessors of the 'Vital Force' or Kundu (sorcerers and healers) are confronted at night in an 'over-reality' consisting of the visible reality together with innumberable beings and objects existing specifically in the invisible state. This nocturnal confrontation may modify the local balance of power and relationships, and is also thought to cause certain symptoms of sleeping sickness and other diseases. During the colonial period, Kundu was prohibited. Under the influence of the Christian church, and because of the progress of modern medicine, the power of the sorcerers and healers gradually decreased. Then, in the 1960s, the eruption of Marxism as an anti-religious theory, modified the balance of power once more.(ABSTRACT TRUNCATED AT 400 WORDS)

Animals↗
PubMed1991

Promoting traditional medicine in Ethiopia: a brief historical review of government policy.

Past and current official policy toward Ethiopian traditional medicine is reviewed. To facilitate the objective assessment of official policy, the nature and historical origins of Ethiopian traditional medicine is examined briefly. It is noted that there is no single system of traditional medicine in Ethiopia, even though themes that are common to the many cultural groups constituting the society have been evolving. Common to most systems of Ethiopian traditional medicine are the interdigitation of 'mystical' and 'natural' explanations of ill-health and other misfortune and the holistic approach employed in dealing with illness and other personal misfortune. It is also noted that since the 1974 change of government in Ethiopia, official attitude toward the promotion and development of traditional medicine appears to have become more positive, especially, after the adoption of the Primary Health Care strategy in 1978. While this is true as far as official statements are concerned, in actual practice there continues to be considerable uncertainty about the interpretation and implementation of Government policy. It is suggested that misconceptions regarding the nature and role of traditional medicine in Ethiopian society will have to be corrected if appropriate plans and strategies are to be formulated.

Attitude to Health↗
PubMed1994

Artificial neural networks for early detection and diagnosis of cancer.

Why use neural networks? The reasons commonly cited in the literature for using artificial neural networks for any problem are many and varied. They learn from experience. They work where other algorithms fail. They generalize from the training examples to perform well on independent test data. They reduce the number of false alarms without increasing significantly the number of false negatives. They are fast and are easier to use than conventional statistical techniques, especially when multiple prognostic factors are needed for a given problem. These factors have been overly promoted for the neural techniques. The common theme of this paper is that artificial neural networks have proven to be an interesting and useful alternate processing strategy. Artificial neural techniques, however, are not magical solutions with mystical abilities that work without good engineering. With good understanding of their capabilities and limitations they can be applied productively to problems in early detection and diagnosis of cancer. The specific cancer applications which will be used to demonstrate current work in artificial neural networks for cancer detection and diagnosis are breast cancer, liver cancer and lung cancer.

Diagnosis, Computer-Assisted↗