• Asian Pacific Journal of Cancer Prevention
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• v.15 no.16
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• pp.6871-6879
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• 2014

Background: The purpose of this study was to evaluate the potential association of five (p.P47S, p.R72P, PIN3 Ins16bp, p.R213R and r.13494g>a) polymorphisms of TP53 with the risk of developing breast cancer in North Indian Punjabi population. Methods: We screened DNA samples of 200 sporadic breast cancer patients (197 females and 3 males) and 200 unrelated healthy, gender and age matched individuals for the polymorphisms. Results: For the p.P47S polymorphism, we observed the PP genotype in 99.5% of the patients and PS genotype in only 1 patient. All the controls had the wild type PP genotype. The frequency of RR, RP and PP genotype of p.R72P was 23.5% vs 33.5%, 51.5% vs 45.5% and 25% vs 21% in patients and controls respectively. Heterozygous (RP) genotype was increased in breast cancer patients as compared to controls (51.5 vs 45.5%) and showed 1.61 fold significantly increased risk for breast cancer (OR=1.61, 95% CI, 1.01-2.58, p=0.04). In breast cancer patients the frequencies of A1A1, A1A2 and A2A2 genotypes of PIN3 Ins16bp polymorphism were 67%, 26% and 7% respectively whereas in controls the genotype frequencies were 68.5%, 27.5% and 4% respectively, with no significant difference. For p.R213R (c.639A>G), all individuals had homozygous wild type genotype. The frequencies of GG, GA and AA genotypes of TP53 r.13494g>a polymorphism were 62 vs 67.5%, 33 vs 28% and 5 vs 4.5% in patients and controls respectively, again without significant difference. We observed that RP-A1A1 genotype combination of p.R72P and PIN3 Ins16bp and RP-GG combination of p.R72P and r.13494g>a polymorphism showed significant risk of breast cancer (OR=1.65, 95%CI: 0.98-2.78, p=0.05; OR=1.72, 95%CI: 1.01-2.92, p=0.04). Conclusion: The results of present study indicated that among the five TP53 polymorphisms investigated, the p.R72P polymorphism, and the RP-A1A1 and RP-GG genotype combination contribute to breast cancer susceptibility in North Indians.

• Asian Pacific Journal of Cancer Prevention
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• v.15 no.6
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• pp.2863-2868
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• 2014

Background: The 765G>C polymorphism in cyclooxygenase-2 (COX-2) gene has been extensively investigated for association with gastric cancer (GC). However, the results of different studies have been inconsistent. The aim of this study is to comprehensively evaluate the genetic risk of -765G>C polymorphism in the COX-2 gene for GC. Materials and Methods: We searched Pubmed, Embase, Medline, CNKI database, Wanfang database, Weipu database, and Chinese Biomedical database, covering all publications (last search been performed on Jan 10, 2014). Statistical analyses were performed using Revman 5.2 and STATA 10.0 software. Results: A total of 1,874 cases and 3,005 controls in 10 case-control studies were included in this meta-analysis. The results indicated that the variant C allele carriers (GC+CC) had a 69% increased risk of GC when compared with the homozygote GG (odds ratio (OR)=1.69, 95% confidence interval (CI), 1.10-2.61 for GC+CC vs GG). In the subgroup analysis by ethnicity, significant elevated risks were associated with C allele carriers in Asians (OR=1.75, 95%CI=1.40-2.18, and p<0.00001) and in Indians (OR=8.38, 95%CI=4.34-16.16, and p<0.00001) but not in Caucasians (OR=1.07, 95%CI=0.81-1.42, and p=0.62) or in Dutch (OR=0.53, 95%CI= 0.33-0.87, and p= 0.01).In the subgroup analysis by Helicobacter pylori (H. pylori) status, a significantly increased risk was identified among H. pylori (+) (OR=3.58, 95%CI=2.33-3.50, and p<0.00001) and H. pylori (-) (OR=2.32, 95%CI=1.46-3.69, and p=0.0004). Conclusions: This meta-analysis suggested that the -765G>C polymorphism in the COX-2 gene could be a risk factor for GC in Asians and Indians.

• Lingua Humanitatis
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• v.2 no.1
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• pp.43-74
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• 2002

This paper examines the concept of "tradition" for Indigenous Peoples as a construct of reality developed through the lens of Western scholarship and American Indian perspectives. The resulting notions of American Indian tradition constructed by a Western point of view, has been incorporated into the thinking of Western peoples as well as those of American Indians. Possible reasons for this include the lasting effects of colonialism and current mass media and the description of cultural "others" through the Western sciences of Anthropology and Musicology. A definition of what is valid or important in defining "traditional culture" for members of an Indigenous community may utilize significantly different measures than those of Western scholars. In order to illustrate this, the author uses two treatises focusing on the Indigenous American Indian cultures of communities in Eastern North America incorporating Indigenous points of view. One of these two books provides a focus on connections between language and culture and the other on ethnomusicology. From both of these perspectives, traditional identity is seen as continuing in the present day through persistent perceptions of reality, linked to community social performance. These perceptions and their accompanying indexes to tradition are still present despite the disappearance of or frequent changes in the surface forms of both language and manufactured cultural items. The emphasis on "legitimate" or "real" tradition is tied to performance within an ongoing cultural community rather than to Western constructions of what is real found in past descriptions of cultures. An alternative view of "valid" tradition and its relationship to Indigenous identity, needs to incorporate Indigenous perspectives rather than depend on constructions developed using non-Indigenous Western frameworks.

• Asian Pacific Journal of Cancer Prevention
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• v.13 no.7
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• pp.3077-3082
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• 2012

Aim: The incidence of biliary tract cancer (BTC) is many-fold higher for American Indians (AI) relative to non-Hispanic whites (NHW). Neither gallstones nor genetics can account for this difference. There is speculation that certain fatty acids in bile may play a role in preventing BTC. Since diet may influence composition of bile, we compared the dietary intakes of urban AI and NHW adult women in New Mexico. Methods: Design, a cross-sectional study of the diets of lactating AI and NHW women was conducted. Setting, the University of New Mexico Hospital. Participants, healthy lactating women 18 to 39 years of age were recruited. Main outcome measures, a three-day diet record for each participant was analyzed. Results: The AI women consumed less calcium (p = 0.04) and significantly less short and intermediate chain-length fatty acids (C4-C12), but nearly twice as much proinflammatory arachidonic acid as the NHWs (p <0.01). The intake of dairy products by AI women was less than NHW women (p = 0.01) while the intake of processed meat products was higher (p <0.01). Conclusion: Dietary factors may account for the difference in the risk of BTC between AI and NHW women.

• CELLMED
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• v.2 no.1
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• pp.4.1-4.13
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• 2012

When medicine is unable to cure, and the end becomes imminent, or when the patient is tired of the side effects associated with chronic use of drugs, the search for alternative and new ways of healing is begun. Coincidentally, sometimes the alternative is the origin, as is the case for traditional Arab medicine and traditional American Indian healing. Traditional healing is the first healing that all people have used for 200,000 years, since the beginning of Homo sapiens. The sources and elements of traditional Arab medicine have been examined in books and by consulting with traditional Arab healers. Arabic medicine is a career combining both elements of science and philosophy based on religion and traditions, and includes a diversity of healing approaches: spiritual, physical, and using natural products. These approaches are discussed with emphasis on wet cupping (Alhijamah), a practice that is undergoing a revival nowadays in Arab countries. American Indian healing is a career based on religion, tradition, an innate healing gift and extensive training, both in a medical school setting and as an apprentice. Arabic healing approaches are compared to American Indian healing approaches.

• Korean Journal of Child Studies
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• v.35 no.1
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• pp.17-41
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• 2014

This study explored the sandplay therapy case of a 5th grade boy who was living in a small income fatherless family from the viewpoints of both sandplay theory and related literatures. The goal of the therapy was to lessen his difficulties under the free and protected space of sandplay therapy. This study comprised 59 sessions of sandplay therapy. The subject exhibited his situations in the initial parts of therapy(1~5, the preparation for war against enemies) by putting miniatures related to Egypt and by placing Indians who were keeping the house from enemies. In the intermediate sessions(6~47, holding a ceremony), he repeated burning rituals, played finding treasures, and exhibited both struggle and construction. In the final parts(48~59, integration), he showed integration by expressing the adaptation to the collective. This study indicated the effectiveness of sandplay therapy, because his maladjustments in both school and home were reduced.

• The International Journal of Costume Culture
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• v.12 no.1
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• pp.26-37
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• 2009

This study has begun as to identify various forms of personified Hindu deitiesand its goal is to understand the symbols of Hindu which are the backgrounds of the modern Hindu culture and present the hairstyle images of ancient Indians through the Hindu deities of the era. Scope of the research has been determined to six major deitiesamong those from Hindu culture that affect the Indian society and the images of Hindu deitiesappeared in the Indian miniatures and sculptures were studied as times changed. The deities could be identified by symbols maintained in common by each divinity as the Hindu deities were diversified through the long history. Examining the transitions in hairstyles and headstyles of Hindu deities, hair shapes of spiraling curls were expressed in the ancient Hindu sculptures from $2^{nd}$ century to $6^{th}$ century due to the influence of early Indian Buddhism. In Hindu paintings from $15^{th}$ century to $19^{th}$ century, beards and sideburns were expressed in male deities due to the influence from Mugul arts, while feminine characters were emphasized in goddesses with long loose hair. Works are each presented encapsulating the results of the researches on Vishnu and Lakshmi from these Hindu deities. It is attempted to find Hindu image and present directions for developments of modern beauty by supplying motives to modern hair design by researching the hairstyles of Hindu deities.

• Journal of the Korean Society of Costume
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• v.54 no.5
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• pp.125-138
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• 2004

This study has the aim of defining the special characteristics and images of the rainbow colored fashion by understanding the theoretical bases of rainbow colors and analyzing rainbow colored fashion images in historical materials. western and folk costumes. modern fashion design. Giving careful consideration to the rainbow colored fashion makes it possible to develope the innovative way of fashion design to satisfy the needs of color usual for designers and colorists. To obtain the purposes, document study and survey study have been executed. The results of this study are as follows. In document studies, the beginning of rainbow colored fashion went back in ancient Egypt. Also saikdong of korea, poncho of indians are the examples of the rainbow colored fashion. The rainbow colored fashion were put on a man of position in principle ceremony for ornaments. In survey studies, the clothing perception characteristics in rainbow colored fashion were analyzed. Main factors of perception characteristics In the rainbow colored fashion are ＇closed form＇, ＇whole＇, ＇indeterminate＇, ＇rounded＇, ＇planar separation＇ The factors that affect the perception of rainbow colored fashion are ＇closed form＇ and ＇indeterminate＇ characteristics. And rainbow colored fashion images and clothing perception characteristics can be classified into four main images : Vigorous, Colorful/fairy, Fresh, Mysterious/brilliant. Therefore. this study is to systematize the characteristics and images of rainbow colors. Based on the results makes it possible to adapt rainbow colors to fashion design efficiently, for the suggested design elements and color palettes include basic three fashion design elements color. texture. form.

• The Research Journal of the Costume Culture
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• v.11 no.6
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• pp.941-955
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• 2003

In this study, the researcher investigated how tailored garment were accepted and developed in India where the traditional costumes, such as Sari and Dhothi, excluding the tailored process, were mainly worn. It is suspected that pants and coats were first introduced during the Kushan Dynasty but they scarcely influenced on the costumes of India. In the 7th Century when Islam made its entrance in India, pants and coats were not accepted in India due to the exclusive attitudes of Indians, Hindu. Pants and coats were worn locally as Indian costumes through the Islamic Mughul Empire in the 16th Century. During that period, the cultural exchange between Islam and Hindu made the change of the clothes of India reflected the mixing of Islamic and Hindu elements. The colonization of India by Great Britain that was the turning point for diverse kinds of tailored garment in the costume history of India inasmuch as western elements were introduced. The western style tailored method and design changed the appearance of Indian pants into slimmer style. The style spread and influenced on the design of indian clothes greatly; hence, western style shirts and coats were accepted in India.

• Journal of the Korean association of regional geographers
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• v.15 no.6
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• pp.707-719
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• 2009

A lot of different opinions have intensified the debate on environmental destruction during the pre- and post- conquest. Some respect Indian's way of living in harmony with nature, while others blame Indians for altering the environment. Also, some argue that Europeans' cattle raising resulted in highly modified ecosystem, whereas others believe that the ecosystem was not much affected by cattle raising due to their transhumance. This kind of argument shows us the point we need to consider as trying ecological restoration. If we want to find an ideal target for ecological restoration, if we like to figure out the time when human being and nature were really in harmony, advanced paleoenvironmental studies are necessary.