Hatay Mustafa Kemal University Institutional Repository
Not a member yet
2946 research outputs found
Sort by
Incontinentia pigmenti : case report and 5-year follow-up
No full textTANITIM:Sendromu) X-kromozomuna bağlı dominant geçiş gösteren, ektodermal ve mezodermal kökenli organ tutulumlu bir hastalıktır. Cilt, göz, diş ve merkezi sinir sistemini etkiler.OLGU BİLDİRİMİ: Hasta, Incontinentia Pigmenti tanısıyla Mustafa Kemal Üniversitesi Tıp Fakültesi Dermatoloji kliniğinden Mustafa Kemal Üniversitesi Diş Hekimliği Fakültesi Periodontoloji kliniğine, ağız içerisinde diş germlerinde ve kretler bölgesinde anomali olup olmadığının değerlendirilmesi için gönderildi. Hasta 5 yıl boyunca farklı yaşlarda kliniğimizde takip edilerek; 42 günlükken, 6 aylıkken ve 5 yaşındayken tarafımızdan görüldü. Hastanın farklı kontrol seanslarında yapılan ağız dışı muayenesinde, ikinci evre eritemli, hiperkeratotik papül ve plaklar hastanın kol ve bacaklarında mevcutken; farklı evrelerde seyreden, lineer yerleşimli hiperpigmente ve hipopigmente maküler lezyonlar izlendi. Hastanın ağız içi muayenesinde dişsiz döneminde kretlerde ve damakta herhangi bir anomali gözlenmedi, dişlenme döneminde ise kama şeklinde dişlerin mevcudiyeti, ve ayrıca oligodonti görüldü. Beş yıllık takip sürecinde hastanın vücut ve mental gelişiminde yaşıtlarına kıyasla herhangi bir yetersizlik tespit edilmedi.SONUÇ: Incontinentia Pigmenti'de görülen dental anomalilerle hastalığın erken teşhisi yapılabilir. Hastalığın özel bir tedavisi olmayıp, birçok vücut sistemini etkilemesi nedeniyle interdisipliner yaklaşımlarla takip ve tedavi gerektirmektedir.INTRODUCTION: Incontinentia Pigmenti (Bloch-Sulzberger Syndrome) is a disease of organ involvement with ectodermic and mesodermic origin, showing dominant transition based on the X-chromosome. It affects the skin, eyes, teeth, and central nervous system. CASE REPORT: The patient diagnosed with Incontinentia Pigmenti was referred from the Department of Dermatology, Faculty of Medicine, Mustafa Kemal University to the Department of Periodontology, Faculty of Dentistry, Mustafa Kemal University to consult whether there was anomaly in tooth germs and crests in the mouth. The patient was followed in our clinic for 5 years (examinations at 42 days, 6 months and 5 years). In the extraoral examinations, second-grade hyperkeratotic erythematous papules and plaques on the arms and legs, and linearly-arranged hyperpigmented and hypopigmented macular lesions at various grades were seen. In the intraoral examinations, no anomalies were observed in the crests and the palate during the toothless period. However, during the dentition period, wedge-shaped teeth and oligodontia were observed. In the 5-year follow-up period, no deficiency was observed in the patient's body and mental development compared with the peers. CONCLUSION: Early diagnosis of Incontinentia Pigmenti can be made through observation of the dental anomalies. There is no specific treatment of this disease. As it affects multiple systems of the human body, it requires monitoring and treatment with interdisciplinary approaches
Radiological approach to osteolytic benign calvarial lesions
Get PDFKalvarial lezyonlar histopatolojik olarak, kongenital, enflamatuar, neoplastik ve travmatik kökenli olup, nadir olarak izlenmektedir. Kalvarial lezyonlar en sık klinik muayenede ele gelen kitle şeklinde ya da radyolojik bir tetkikde insidental olarak tanı konur. Kemik yapıdaki defekt, lizis ve skleroz radyografi ve bilgisayarlı tomografi (BT) ile, lezyonların yumuşak doku komponentleri ve çevre yumuşak doku ile ilişkisi, BT ve manyetik rezonans görüntüleme (MRG) ile ve özelikle MRG ile değerlendirilir. Radyolojik değerlendirme sonucu, radyolojik bulgulara göre kalvarial lezyonların benignmalign ayrımı ve histopatolojik tanısını tahmin etmek mümkün olmaktadır.Histopathologically, calvarial lesions are congenital, inflammatory, neoplastic and traumatic origin and these are rarely seen. The calvarial lesions most commonly manifest as palpable mass on physical examination or they are diagnosed incidentally during a radiological test. Defect, lysis and sclerosis in the bony structure are evaluated with radiography and computed tomography (CT) and relationships of the lesions with the soft tissue components and surrounding soft tissue are evaluated with CT and magnetic resonance imaging (MRI) and especially with MRI. Based on the radiological findings, benign-malignant discrimination of the calvarial lesions can be made and it may be possible to estimate their histopathological diagnoses
Hatay'da hastanelere doğum ya da düşük nedeniyle başvuran kadınlarda istenmeyen gebelikler, isteyerek düşükler ve risk faktörleri
Get PDFAmaç: Bu çalışmanın amacı Hatay'da doğum ya da düşük nedeniyle hastaneye başvuran kadınlarda istenmeyen gebelik ve isteyerek düşük sıklığını ve bunlarla ilişkili risk faktörlerini belirlemektir. Yöntem: Kesitsel nitelikteki çalışmanın evreni bir ay içinde doğum ve düşük nedeniyle Hatay'daki hastanelere başvuran kadınlardır. Toplam 635 kadına anket uygulanmıştır. İstenmeyen gebelikler bağımlı değişken, kadının ve eşinin yaşı, nikah durumu, eğitim, toplam gebelik sayısı, çalışma durumu, aile planlaması yöntemi kullanma ve danışmanlık alma durumu bağımsız değişken olarak alınmıştır. Analizlerde Ki-kare ve Student-t testleri kullanılmıştır. Bulgular: Kadınların %21.4'ü gebe kaldığında bir aile planlaması yöntemi kullandığını belirtmekle birlikte, %15.1'i bu gebeliği istemediğini bildirmiştir. İstenmeyen gebeliği olan kadın ve eşlerinin yaşları yüksek ve toplam gebelik sayıları daha fazladır (p<0.05). Eşi çalışmayanlarda, düşük eğitim düzeyine sahip kadın ve eşlerde, bekar ya da resmi nikahı olmayanlarda, engellilerde ve aile hekiminden aile planlaması danışmanlığı almayanlarda istenmeyen gebelik daha fazladır (p<0.05). İstenmeyen gebeliği olanların %45.8'inin gebe kaldığında herhangi bir aile planlaması yöntemi kullanmadığı, %20.8'inin de geri çekme yöntemi kullandığı saptanmıştır. İstenmeyen gebeliklerin %65.3'ü canlı doğumla, %25.0'ı isteyerek düşükle sonuçlanmıştır. Tüm gebeliklerin %10.4'ünün kendiliğinden, %4.25'inin ise isteyerek düşükle sonuçlandığı bildirilmiştir. İsteyerek düşüklerin birinci nedeni ekonomik zorluk olarak gösterilmiştir (%44). Sonuç: Hatay'da istenmeyen gebelik sıklığı yüksektir. İsteyerek düşüklerin yarıya yakınının kendiliğinden ya da tıbbi düşük olarak bildirildiği tahmin edilmektedir.Objective: The aim of this study is to determine the frequency of unintended pregnancies, induced abortions and associated risk factors in women who have been admitted to hospitals in Hatay. Method: The subjects of this cross-sectional study were women who had been admitted to hospitals for the purposes of delivery or abortion, during a month-long period. A structured questionnaire was taken by 635 women. Unintended pregnancy was dependent variable. The independent variables were: age, husband's age, civil status, total number of pregnancies, employment, use of family planning methods and family planning consultation services. Chisquare and Student's t-test were used to analyze of data. Results:21.4% of women reported using a family planning method when they got pregnant and 15.1% of the women said they did not want to be this pregnant. Ages of the women and their husbands, as well as the total number of pregnancies, were higher among unintended pregnancies (p<0.05). The frequency of unintended pregnancies increased where the husbands were unemployed, education levels of the couple were low, women were single or not officially married, disabled, or did not receive consultancy from their family physicians about family planning (p<0.05). 45.8% of all unintended pregnancies happened without the use of any family planning methods (p<0.01). 10.4% ended with spontaneous abortions and 4.25% were ended with induced abortions. The primary reason given for induced abortion was economic difficulties (44%). Conclusion: Unintended pregnancy rate is high in Hatay. It is estimated that almost half of all induced abortions are reported as spontaneous or therapeutic abortions
Late Antiquity pottery of (Asar Island ) Myndos
Get PDFAntik coğrafyada Karia kentlerinden birisi olan Myndos Antik Kenti, günümüzde Muğla İli, Bodrum İlçesi, Gümüşlük Beldesi sınırları içerisinde yer almaktadır. Kent hakkında antik ve modern seyyahların verdikleri bilgiler dışında ilk bilimsel çalışma 1980 yılında INA (Institute of Nautical Archaeology) tarafından Myndos'ta ve çevresinde gerçekleştirilen sualtı araştırmasıdır. Bu araştırmalar esnasında sualtında tip olarak İS. 4. yüzyıl Yassıada batığında bulunan amphoralara benzer 10 kadar amphora bulunmuştur. 2004 ve 2006 yılları arasında Prof. Dr.Mustafa Şahin başkanlığında su altı çalışmaları ve yüzey araştırmaları gerçekleştirilmiştir. Kentteki 2008 yılında yaptırılan zemin etütleri esnasında detaylı bir şekilde incelenen Asar Adası'nda, anıtsal bir yapının varlığı tespit edilmiş ve 2009 yılında ilk bilimsel kazı çalışmalarına başlanmıştır. Tepe üzerinde yapılan çalışmalar sonucunda ortaya çıkarılan yapı katmanları, en erken Helenistik dönemden itibaren başlamaktadır. Geç Antik Dönemde tepe üzerine bazilika ve etrafına konutlar ve sarnıçlar inşa edilmiştir. En son tabakayı ise, Geç Bizans Dönemine tarihlendirilen sur duvarları temsil etmektedir. Bu makalede ilk kez ele alınan seramikler, Myndos kentinde 2009-2013 yılları arasında antik kentin limanını koruyan Asar Adası (Tavşan Adası)üzerinde sürdürülen kazı çalışmaları sırasında bulunmuşlardır. Değerlendirilen Geç Antik Döneme ait günlük seramik grupları arasında pişirme ve ısıtma kapları, kapaklar ve Kırmızı Astarlı Geç Roma Seramikleri yer almaktadır.Alanın Geç Antik Dönem yerleşimi açısından önemli veriler sunan seramikler yerleşimin dokusunu anlamamız için gerekli ipuçlarını vermektedirAncient city of Myndos was one of Carian Cities in the antiquity and is located within the administrative boundaries of Gumusluk locality of Bodrum District in modern Turkey’s Mugla Province. Apart from information recounted in works of antique and modern travelers, the very first study on this city was the underwater exploration conducted in and around Myndos by INA (Institute of Nautical Archaeology) in 1980 whereupon 10 amphoras, similar to those found in Yassiada Shipwreck which were aged for 4th century A.D. Underwater and surface studies were carried out between 2004 and 2006 which were led by Prof. Dr. Mustafa Sahin. The ground surveys carried out in 2008 revealed a monumental structure on Asar Island whereupon first scientific excavation works have started in 2009.* The layers of structures beginning earliest from the Hellenistic period were revealed by the studies on the hill. In the Late Antiquity, basilica and houses and cisterns were built on top of the hill. The most recent layer features fortified walls dating the Late Byzantium Era.Present study is the first that focuses on ceramics that were excavated between the years 2009-2013 from Asar Island (a.k.a. Rabbit Island) which overlooks the Myndos. The ceramics examined in this study are from Late Antiquity of common wares and include cooking and heating pots, lids and Late Roman Red-Slip Wares. The ceramics provide important data concerning Late Antique settlements in the site and clues much needed to understand the fabric of the settlemen
Construction, landscape and functional features of a sacred place with an interdisciplinary approach : Pir Hatip Ziyareti (Nusaybin)
No full textİnterdisipliner bir yaklaşımla (Antropoloji-Coğrafya) ortaya konan bu çalışmada Pir Hatip ziyareti ve çevresindeki, inanç, kültür ve gelenek değişkenleri üzerinden, ziyarete atfedilen değerler ile inançsal dünyaya ilişkin algılar ve uygulamalardan kültürel yapı ile ritüeller arasındaki bağın çözümlenmesi, mekânın oluşumunda coğrafi şartların etkinliği ve mekânın fonksiyonları ele alınmıştır. Yinekültürel peyzaj unsuru olarak Pir Hatip ziyaretini oluşturan coğrafi unsurların peyzaj ve kullanım özellikleri üzerinde dedurulmuştur Çalışmada saha gözlemlerinin yanında nitel araştırmaya dair kartopu yöntemiyle belirlenen 31 kişiden oluşan örneklemle derinlemesine görüşme yapılmış ve elde edilen sonuçlar yorumlanmıştır. Çalışmada coğrafi ve antropolojik bakışla mekânın ritüel, sağaltım, kültürel bellek, rekreasyonel fonksiyonlarının yanında, kültürel aktarım aracı ve nirengi noktası gibi işlevleri ile fonksiyonel etki sahasına sahip olduğu tespit edilmiştir. Pir Hatip ziyareti üzerinden denilebilir ki, sosyo-ekonomik yaşamın bir parçası olarak kutsal mekânlar, inançları kültüre uyarlama aracı olarak kullanılmalarının yanında, insan-çevre arasındaki ilişkilerin farklı bir boyutunu göstermeleri açısından da önem arz etmektedirler.In an interdisciplinary approach (Anthropology-Geography), based on the Pir Hatip Ziyaret Place and its surrounding environment, belief, culture and tradition variables, this study focuses on the analysis of the values attached to the Pir Hatip Ziyaret Place and the link between cultural structure and rituals basing on the perceptions and practices of religious world, and the influence of geographical conditions on the construction and the functions of the place. Also, it addresses the landscape and functional features of the geographical elements constituting Pir Hatip Ziyaret Place as a cultural landscape component. In this study, along with field observation activities, in-depth interviews were conducted with 31 people who were selected by snowball sampling method for qualitative research purposes, and the outcomes were interpreted. With a geographical and anthropological point of view, the study found that the Place serves as a cultural transmission mean and a triangulation point and an area of influence where it performs these functions as well as its ritual, healing, cultural memory, recreational functions. Based on the example of the Pir Hatip Ziyaret Place, it can be said that sacred places as a a part of socioeconomic life are important in displaying a different dimension of human-environment relations as well as their being used as a mean to harmonize the beliefs with the culture The phenomenon of religion is a factor having effects on almost all aspects of the life in the societies in terms of social, intellectual and mood states. For ages, human beings have attributed sanctity to some places and objects in line with their faiths as a manifestation of their reasons of being and mostly, have found concrete ways to express their religious beliefs by using these places and objects. Based on this concretization, social scientists studying on religious beliefs have developed different theories, and each discipline has tended to make a definition according to its own field. Some anthropologists like Geertz have defined religion in a more secular manner as a system of symbols which regulates and handles the perception of people on the general order of the existence (1973:90) or as a reflection of a human being’s attitude towards or deep commitment to the invisible on the social relations and a system of faith and worship for what they consider to have divine authority (Bettany, 2005:22) while authors from other disciplines including theology have defined it as a life style which determines and disciplines all mental functions as well as attitudes and behaviours of a human being based on thought and belief (belief in creator) (Gündüz, 2016:18-21;Kılıç, 2015:9- 14). While the present study aims to analyse the connection between cultural structure and beliefs mainly on the basis of the practices related to the places of visit with an anthropological understanding, the impacts of geographical conditions on the faith and cultural elements and of faithbased practices on the landscape of the place are emphasized with respect to the cultural and faith geography. Being a different consequence of the human-environment interaction in terms of geography, sanctuaries exist with the cultural values attributed to the places rather than their outstanding physical environment conditions. In other words, this study aims to address the concept of sacred place within the framework of an anthropological approach, which attempts to explain human with its culture and values, along with a geographical perspective, which attempts to understand and explain a place from almost all aspects. In doing so, the emergence of a sacred place with the attribution of several functions within the framework of daily life practices of the society of individuals as well as the differentiation process of the place from the surrounding environment along with its functions in the daily life will be elaborated. Attempts will be made to reveal the relations of location and accessibility (according to settlements, social and economic areas of activity) with the geographical (lithological, vegetative and economic activities) factors with respect to both functions and differentiation process. In other words, landscape and usage features of the geographical elements constituting Pir Hatip ziyaret place as a cultural landscape element will be highlighted. The concept of sacred place will be interpreted within the framework of humanenvironment interaction by considering the role of geographical elements along with faith and social values in the emergence of sacred places and their functions. Conceptual and Theoretical Framework It can be argued that definitions concerning religion and its functions vary by disciplines, and some disciplines claim that current life practices and functions have created the religion while some claim that the religion has created functions and culture. However, this is not the focus of the present study. No matter how the phenomenon of religion is defined, the accepted understanding is that the practices related to religious beliefs and traditions connect many cultural patterns to one another and influence them in different ways. This influence shapes all aspects of the social life as well as place and perception of place and thus, brings forth the concept of “sacred place”. Eliade states that the sacred is generally defined on the basis of the unholy in the belief systems and anything that a human being organizes, feels, confronts or likes can gain sanctity (Eliade, 2000: 27-36). According to Durkheim, all the known religions have one common feature: religions accept the classification of real or imaginary things into two classes by human beings as a preliminary truth and this is explained with the terms of “sacred” and “profane”. Sacred objects do not consist of only beings which are named such as the lord and the spirit. A rock, a tree, a water spring, a small stone or a piece of tree can be sacred (Durkheim, 2005: 56). The concepts of sanctity and sacred place, in particular, have aroused interest in those studying cultural geography and geography of belief as well as anthropologists and religious historians, and different definitions have been made. According to the post-modern view, the spiritual dimension is attributed to a place by the believers depending on the cultural structure (Park, 2004: 19-23). Yi Fu Tuan emphasizes sacred places with the concepts of difference, afterlife, orderliness and integrity by stating that the “sacred” disturbs and interrupts the routine and is beyond the cliché. In this respect, according to Tuan, it is not possible to find precise and clear definitions which completely reveal the sanctity of a place. Just as different criteria are used by different faiths in the selection of the holy and sacred places, criteria may change within the same belief system throughout the history (Yi Fu Tuan, 1978). Thus, it can be argued that the borders of sacred places, which play key roles in many belief systems, are sometimes limited to the tomb of the person to whom sanctity is attributed and sometimes expand to larger area. If it is necessary to exemplify, while buildings are constructed to determine the borders of sacred places in the Nusayri belief (Türk, 2005: 159; Çağımlar, 2002), in our research field, these borders are determined by the surrounding trees. The sacred is known as the opposite pole of what is known and recognized and what is daily and ordinary in all societies without exception. What is accepted as sacred can be a natural object, an article, a place, a plant, a human being or a virtual being (Erginer, 2003: 509). According to many belief systems, elements of the nature such as mountain, river, tree, rock etc. are included in the sacred places along with human constructions such as temples, cities and tombs (Sopher, 1967:49; Al Faruqi, Sopher, 1974:66). Out of them, the ones covering both natural and human elements stand out. Although the sacred places of visit have differences on the level of faith and practice, they have been encountered in many cultures from the archaic societies to the modern one and they have existed in all eras (Eliade 1971: 367-371). Significance The study is significant in that it reveals the functions of the sacred place named after Pir Hatip as well as their place in the daily life practices and human-environment interaction from anthropological and geographical perspectives within the definitions and theories of different disciplines studying the faith, existence of sacred places and their functions. In particular, the findings related to the functions attributed to the sacred places due to sentimental values as well as the functions concerning the daily life practices and the attempt to explain them on the basis of human-environment interaction make this study significant within the existing literature. Method In line with the specified objectives, the study is based on field observations and interpretation of the information obtained through qualitative fieldwork. To this end, persons above a specific age were contacted and their approaches to the sacred place in question and the changes in these approaches were examined along with their life cycles. During the research, interview forms containing open-end questions were used and 22 participants were contacted. The participants were aged 60 and older while their education statuses ranged from the illiterates to primary school, secondary school, high school and university graduates. The numbers of male and female participants were equal. Although a goal-oriented approach was adopted during sampling in terms of age, snowball sampling was used during the fieldworks as a result of the orientations from the people. On the other hand, nine individuals between the ages of 20 and 30, who visited the sacred place at least once, were interviewed later with the aim of revealing the differences between the generations. The findings were interpreted by using the methods of participant observation, in-depth interview, visual documentation and oral history studies. Besides these, the thematic visual materials of the field consisting of maps were prepared with ArcGIS /ArcMap10.3 package program based on Google Earth while photos were taken during the fieldworks. Findings and Discussion On the basis of the values attributed to the sacred place located in the field of the present study by the local people, although there is not a completely common view, it can be argued that the sacred place belief plays an adaptive role in the society’s sense of protection in terms of protection and sustainability. It is beyond doubt that faith and cultural features played distinctive roles in the embodiment of this belief since economic and social concerns and expectations of the people have always been at the forefront. All these show that the developments in technological, social, economic, political and cultural spheres have effects on the belief systems, and they are shaped within them, gain different values and forms and persist. It has been observed that rules related to the rituals of the sacred place become flexible in parallel to the changes in time and living conditions. This shows that sacred places play a key role in the adaptation of the beliefs to the cultural structures. As long as the humankind exists, beliefs and values will be reflected on the places. Based on the example of Pir Hatip ziyaret place, it can be argued that all changes and developments in the life of a human being have paved the way for the emergence of new places adapted to the existing belief system. This is because of the fact that each change in the life will result in new desires and a place will be needed to attribute the new values. The Pir Hatip ziyaret place shows that sacred places as concrete elements of cultures and, in particular, belief systems reflecting on the space are distinguished from the other places as indispensable parts of the socio-economic life and create an area of influence with more than one functions. Based on our example, it can be stated that it is highly inadequate to generalize all the places considered to be sacred by the people and assess them with only one function. In addition to the functions, which are related to the faith and resemble to one another, they are important since they show another dimension of the interaction between human and environment from a geographical perspective. What should not be overlooked at this point is that geographical elements play key roles in both the emergence of sacred places and their functions along with the characteristics of the social structure and faith. Geographical features such as location, topography, lithological structure, vegetation, hydrographic structure as well as transport systems are determinative in the emergence of sacred places as well as the creation of the hierarchical structure between them, their functions and the area of influence. This influence means that the geographical elements, which are absolute, are interpreted in different ways depending on the perceptions of human beings. This in turn shows that sacred places have an indispensable function in the determination and understanding of the human-environment interaction. As a consequence, from a geographical perspective, the process of a place to become sacred is striking since it sheds light on the role of faith in the attempt of the human to perceive and shape the environment. Based on this assessment, the findings obtained in the present study concerning the sacred places and specifically Pir Hatip ziyaret place can be summarized as follows: - It is difficult to precisely determine the belief system on which a sacred place like Pir Hatip ziyaret place emerged in Nusaybin Mardin which has been home to many religions and cultures throughout the history. However, it is apparent that the time has adapted it to the belief systems and cultural values. - The area where the ziyaret place is located does not have distinct geographical features in its neighbourhood, but it has been attributed sanctity, protected and differentiated. - Views about the ziyaret place and rules concerning the rituals are stretched in accordance with the changing conditions of the time and life, and harmony with the flow of the life is ensured. Due to the features specified in these two items, sacred places differ from the definitions given in the literature. - As it is seen in the example of Pir Hatip ziyaret place, the diversity resulting from changes and developments in the human life has been adapted to the existing belief system, and this has resulted in the emergence of new places or reshaping of the existing ones. - Although sacred places are different from other places within the space perception of the societies, they are not free from the practices of the daily life. They undertake functions related to not only faith and spirituality but also daily life. In this respect, they are parts of the daily life. It is appropriate to state that they are embedded with economic and cultural life. - From geographical and anthropological perspectives, it has been found out that sacred places have functional impact and multiple functions such as cultural transmission tool and benchmark in addition to such functions as ritual, therapy, cultural memory and recreation. - Location of the place and distance to the transport systems, in particular, are highly influential in the emergence and diversification of the functions. Also, it has been determined that the location and developments in the transport systems depending on the functions of the ziyaret place have impacts on the extent of the area of influence. - Sacred places have a quasi-autonomous nature when compared to the other places and thus, they are protected. This is a reality that can be observed in almost all sacred places. However, this study has shown that this autonomy does not mean impunity. They are not outside the daily life. - As sacred places play key roles in the rearrangement of the natural landscape, they are effective in the protection of the natural environment. However, the protection understanding here is not directly the protection of environment but is protection of the natural since it is sacred. In this aspect, sacred places properly represent a different dimension of the human-environment interaction. - Considering their place in the social memory and use as a cultural transmission tool, it is striking that they play key roles in the creation and maintenance of social identity as well as the development of the sense of ownership for the place
Broilerlerden izole edilen termofilik campylabacter’lerin genotipik, antimikrobiyal direnç ve virulens profilleri
Get PDFBu çalışmanın amacı, Adana ve Hatay illerindeki ticari broyler çiftliklerinde Campylobacter jejuni ve Campylobacter coli'nin prevalansını, antimikrobiyal direnç ve genetik belirleyicilerini araştırmaktır. İzolatlar arasındaki genetik çeşitliliğin değerlendirilmesi, flaA geninin DdeI restriksiyon endonükleaz enzimi ile kesilmesine dayalı RFLP-Polimeraz Zincir Reaksiyonu (PZR) ve flaA ve flaB-SVR genlerinin kısa değişken bölgelerinin (SVR'ler) dizi analizi ile belirlendi. Ayrıca, izolatların antimikrobiyal duyarlılıkları disk difüzyon yöntemi ile yapıldı ve tetrasiklin (tetO), ampisilin (blaOXA-61), aminoglikozid ve çoklu dirence aracılık eden efluks pompası (cmeB) direnç genlerinin varlığı ise PZR ile araştırıldı. Siprofloksasine dirence neden olan mekanizmalar PZR ve takiben DNA dizi analizi ile araştırıldı. İzolatlar arasında 10 virulans (flaA, virB11, racR, cadF, ciaB, dnaJ and pldA) ve toksin geninin (cdtA, cdtB, cdtC) varlığı PZR ile incelendi. İncelenen 220 kloakal sıvabtan 194'ü C. jejuni (%89) ve 24'ü C. coli (%11) olmak üzere 218 (%99.1) Campylobacter spp. izole edildi. Tüm izolatlar kloramfenikol, gentamisin ve eritromisin'e duyarlı iken; C. jejuni ve C. coli izolatlarının nalidiksik asit, siprofloksasin, ampisilin, tetrasiklin ve amoksisilin-klavulanik asite direnç oranları sırasıyla %86.6-100, %86.6-100, %45.9-45.8, %43.3-50 ve %2.6-0.0 olarak belirlendi. C. jejuni ve C. coli izolatlarında tetO, blaOXA-61, cmeB ve aph-3-1 genlerinin prevalansı sırasıyla %45.3-54.4, %36.1-75, %1.5-83.3 ve %0.5-0 tespit edildi. C. jejuni ve C. coli izolatlarında flaA, cdtA, cdtB, cdtC, racR, cadF, ciaB, dnaJ ve pldA genlerinin prevalansı ise sırasıyla %100-100, %95.4-100, %94.3-100, %89.7-54.2, %89.2-79.2, %92.8-100, %67-16.7, %85.6-75 ve %80-66.7 olarak belirlendi. virB11 geni Campylobacter izolatlarının hiçbirinde tespit edilmedi. Tüm flaA ve flaB -SVR allelleri aynı PCR-RFLP patternleri gösterdi. Bu çalışmanın sonuçları broyler sürülerinde Campylobacter spp. prevalansının, patojenik potansiyelinin, genetik çeşitliliğinin ve antimikrobiyal direnç oranlarının yüksek olduğunu göstermektedir. Bu durum antimikrobiyallere dirençli Campylobacter'lerin ortaya çıkışını ve yayılımını azaltmak için etkili kontol önlemlerinin acilen uygulanması gerektiğini vurgulamaktadırThe objective of this study was to investigate the prevalence, antimicrobial resistance and genetic determinants of resistance of Campylobacter jejuni and Campylobacter coli isolated from commercial broiler farms in Adana and Hatay provinces, Turkey. The assessment of the genetic diversity among the isolates was determined by flaA based RFLP-Polymerase Chain Reaction (PCR) with restriction enzyme DdeI and sequence analysis of short variable regions (SVRs) of flaA and flaB-SVR genes. Antimicrobial susceptibility of the isolates was performed by disk diffusion method and tetracycline (tetO), ampicillin (blaOXA-61), aminoglycoside and multidrug efflux pump (cmeB) resistance genes were investigated by PCR as well. The genes conferring resistance to ciprofloxacin was screened by PCR and following DNA sequencing. The presence of ten virulence (flaA, virB11, racR, cadF, ciaB, dnaJ and pldA) and toxin genes (cdtA, dtB, cdtC) among the isolates was also investigated using PCR. Out of 220 cloacal swabs, 218 (99.1%) Campylobacter spp. including C. jejuni (n=194; 89%) and C. coli (n=24; 11%) were isolated. While all the isolates were susceptible to chloramphenicol, gentamicin and erythromycin, resistance rates for C. jejuni and C. coli isolates to nalidixic acid, ciprofloxacin, ampicillin, tetracycline and amoxicillin-clavulanic acid were determined as 86.6-100%, 86.6-100%, 45.9-45.8%, 43.3-50% and 2.6-0.0%, respectively. The tetO, blaOXA-61, cmeB and aph-3-1 genes detected in C. jejuni and C. coli isolates were 45.3-54.2%, 36.1-75%, 1.5-83.3% and 0.5-0%, respectively. The prevalence of flaA, cdtA, cdtB, cdtC, racR, cadF, ciaB, dnaJ and pldA in C. jejuni and C. coli isolates was 100-100%, 95.4-100%, 94.3-100%, 89.7-54.2%, 89.2-79.2%, 92.8-100%, 67-16.7%, 85.6-75% and 80-66.7%, respectively. virB11 gene was not detected in any of Campylobacter isolates. All flaA and flaB-SVR alleles displayed same PCR-RFLP patterns. The results of this study revealed high prevalence, pathogenic potantial, genetic diversity and antimicrobial resistance of Campylobacter spp. in broiler flocks, which highlights urgent need for implementing effective contol measures to reduce emergence and spread of antimicrobial resistant Campylobacter
Methicillin-resistant Staphylococcus aureus in milk from dairy cows with chronic mastitis
Get PDFAmaç: Bu çalışmanın amaçları: i) sürekli tekrarlayan mastitli inek sütlerinden koagulaz pozitif stafilokok ve koagulaz negatif stafilokokları izole etmek, ii) izolatları Staphylococcus spp., Staphylococcus aureus ve metisiline dirençli Staphylococcus aureus yönünden multipleks PCR yöntemi ile doğrulamak ve iii) disk difüzyon yöntemi ile izolatların antimikrobiyel duyarlılığını belirlemektir.Gereç ve Yöntem: Bu kapsamda, Hatay ilinde sürekli tekrarlayan klinik mastit sorunu yaşayan süt ineklerinden toplam 52 adet süt örneği alındı. Koagulaz pozitif stafilokok ve koagulaz negatif stafilokokların izolasyon ve identifikasyonu klasik kültür tekniği ile yapıldı. Koagulaz pozitif stafilokok ve koagulaz negatif stafilokok olarak saptanan izolatların hepsi 16S rRNA, nuc ve mecA gen sekansları baz alınarak, sırasıyla Staphylococcus spp., S. aureus ve metisiline dirençli S. aureus yönünden multipleks PCR yöntemi ile doğrulandı. Ayrıca izolatların antimikrobiyel duyarlılığı araştırıldı.Bulgular: Süt örneklerinin % 48.0'inde pozitif sonuçlar elde edildi. Pozitif örneklerden toplam 56 adet stafilokok izolatı (22 adet koagulaz pozitif stafilokok ve 34 adet koagulaz negatif stafilokok) elde edildi. Koagulaz pozitif stafilokok izolatlarının 20'si (% 90.9) S. aureus olarak doğrulandı. S. aureus olarak doğrulanan izolatlarının 18'inde (% 90) mecA geni tespit edildi. Ayrıca, bu çalışmada izolatlarda disk difüzyon yöntemiyle, eritromisin (% 66), tetrasiklin (% 62.5), ampisilin (% 60.7), penisilin (% 60.7), sefoksitin (% 50), oksasilin (% 46.4) ve kloramfenikole (% 5.3) karşı direnç belirlendi Öneri: Çalışmada, kronik tekrarlayan mastitli inek sütlerinde antibiyotiklere dirençli stafilokokların ve özellikle metisiline dirençli S. aureus'un saptanması, bu bakterilerin süt ile birlikte gıda zinciri boyunca yayılma olasılığı açısından dikkate alınmalıdır.Aim: The aims of this study were: i) to isolate coagulase positive Staphylococcus (CPS) and coagulase-negative Staphylococcus (CNS) in milk from dairy cows with chronic recurrent mastitis, ii) to verify isolates in terms of Staphylococcus spp., Staphylococcus aureus and methicillin-resistant Staphylococcus aureus (MRSA) by multiplex PCR, and iii) to determine the antimicrobial susceptibility of the isolates by disk diffusion method. Materials and Methods: A total of 52 milk samples were collected from the dairy cows with chronic recurrent mastitis in Hatay province. Isolation and identification of CPS and CNS were detected by using classical culture method. All CPS and CNS isolates were investigated for antimicrobial susceptibility and also, were confirmed as Staphylococcus spp., S. aureus and MRSA by multiplex PCR based on 16S rRNA, nuc, and mecA gene sequences, respectively. Results: Positive results were found in 48.0% of the milk samp-les. A total of 56 Staphylococcus spp. isolates (22 CPS and 34 CNS) were obtained from the positive samples. Twenty (90.9%) of the CPS isolates were detected as S. aureus. The mecA gene was detected in 18 (90%) of the S. aureus isolates. By disk dif-fusion method, resistance to erythromycin (66%), tetracycli-ne (62.5%), ampicillin (60.7%), penicillin (60.7%), cefoxitin (50%), oxacillin (46.4%), and chloramphenicol (5.3%) was also determined in this study.Conclusion: In the study, the detection of antibiotic resistant Staphylococcus strains and especially MRSA in milk from dairy cows with chronic recurrent mastitis should be taken into account for potential spread through the dairy food chai
Investigation of staphylococcus spp. and escherichia coli colonization and biofilm formation on university students’ mobile phones and hands
Get PDFMobile phones, which became indispensable in our daily lives, are likely to be colonized by microorganisms found in the hands of people using them. In this study, a total of 30 mobile phones and owner hands (30) were screened for Staphylococcus and E. coli contamination in university students. Colonization was screened in these samples, and their susceptibility to 11 antimicrobials in different groups. And, oxacillin salt agar screening test was performed to detect methicillin resistance. Microplate (MP) method, Congo Red Agar (CRA) method and Standard Tube (ST) method were used to determine biofilm formation. According to our results, E. coli colonization was no found in any sample, while 31 samples were isolated as Coagulase-Negative Staphylococci (CoNS) and 2 samples as Staphylococcus aureus. All 33 Staphylococci isolates were found to be susceptible to vancomycin and rifampicin, while 27% were found to be resistant to oxacilline, 36% to cefoxitin, 70% to ampicillin, 48% to tetracycline, 76% to erythromycin, 70% to penicillin, 30% to gentamicin, 30% to ampicillin-clavulanic acid, 24% to ciprofloxacin, 27% to ciprofloxacin, 27% to trimethoprim/sulfamethoxazole and 27% to methicillin. It was determined that 9 (27.2 %) of the 33 Staphlococci isolates was resistant to methicillin. Staphylococci were 100% biofilm producers according to the microplate method. Especially hand hygiene should be carefully provided and mobile phones should be regularly cleaned in order to prevent bacterial colonization of mobile phones, and prevention strategies should be developed in terms of public healthMobile phones, which became indispensable in our daily lives, are likely to be colonized by microorganisms found in the hands of people using them. In this study, a total of 30 mobile phones and owner hands (30) were screened for Staphylococcus and E. coli contamination in university students. Colonization was screened in these samples, and their susceptibility to 11 antimicrobials in different groups. And, oxacillin salt agar screening test was performed to detect methicillin resistance. Microplate (MP) method, Congo Red Agar (CRA) method and Standard Tube (ST) method were used to determine biofilm formation. According to our results, E. coli colonization was no found in any sample, while 31 samples were isolated as Coagulase-Negative Staphylococci (CoNS) and 2 samples as Staphylococcus aureus. All 33 Staphylococci isolates were found to be susceptible to vancomycin and rifampicin, while 27% were found to be resistant to oxacilline, 36% to cefoxitin, 70% to ampicillin, 48% to tetracycline, 76% to erythromycin, 70% to penicillin, 30% to gentamicin, 30% to ampicillin-clavulanic acid, 24% to ciprofloxacin, 27% to ciprofloxacin, 27% to trimethoprim/sulfamethoxazole and 27% to methicillin. It was determined that 9 (27.2 %) of the 33 Staphlococci isolates was resistant to methicillin. Staphylococci were 100% biofilm producers according to the microplate method. Especially hand hygiene should be carefully provided and mobile phones should be regularly cleaned in order to prevent bacterial colonization of mobile phones, and prevention strategies should be developed in terms of public healt
A comperative analysis on the urban transformation of Yavuzlar district (Yüregir - Adana) and TOKI housing
Get PDFŞehirler küçük yerleşim birimleri olarak kurulmuş ve beşeriyetin gelişmesine paralel olarak günümüze kadar gelişimini sürdürmüş birçok sorunları bünyesinde taşıyan karmaşık ve dinamik yapılardır. Bu sorunların oluşmasında kırsal alanda artan nüfusun daha iyi yaşamak için şehirlere göç etmesi etkilidir. Bu şehirlerden Adana’da nüfus ve alan bakımından Türkiye’nin 5. Büyük şehri olarak coğrafik, topoğrafik ve verimli tarım topraklarıyla 1980 sonrası sanayisini de geliştirerek kırsal kesimden sürekli göç almıştır. Bu göçler kent nüfusunun artmasına ve köy ile şehir yaşamının iç içe olmasına neden olmuştur. Bu durum verimli tarım topraklarının kontrolsüz olarak iskâna açılmasına yol açmış ve günümüzde çarpık kentleşmeye bağlı olarak gecekondulaşma sorununu yaratmıştır. Bunlardan Adana Yüreğir ilçesinde Yavuzlar Mahallesi kentsel dönüşüm(56 ha) ve TOKİ konutlarıyla ilgili proje yetkilileriyle ve arsa sahipleriyle mülakatlar yapılmıştır. Fakat mülakatlarda memnun olmadıkları gözlemlenmiştir. Bu çalışma da anket Yüreğir kentsel dönüşüm projesinin yer seçimi, projenin olumlu olumsuz yönleri, çalışma sahasındaki mahalle sakinlerinin proje hakkındaki görüş ve beklentileri doğrultusunda yapılmıştır.Cities are complex and dynamic structures that were founded as small settlements and that have continued their development parallel to humankind’s development but also contain many problems within themselves. The migration of the growing population in the rural areas to the cities in order to have a better life is effective in the formation of these problems. As one of these cities, Adana, is the fifth largest city of Turkey and has taken continuous migration due to its geographic, topographical and productive agricultural land and its industry since the 1980s. This migration led to increase in urban population and caused the city life to intertwine with the village life. This situation has led the productive agrıcultural land to open to uncontrolled housing. Today, unplanned urbanization created the slums. One of these slums is the Yavuzlar District in Yüreğir, Adana. For this study, authorities from both this district’s urban transformation (56 ha) project and TOKI housing and landowners were interviewed. However, it was found that interviewees were not satisfied. Furthermore, during the study a survey was conducted to examine site selection of Yüreğir urban transformation project, positive and negative aspects of the project and the views and expectations of the neighborhood residents about the project
Determination of the egg Quality characteristics with mathematical formulas in Pekin ducks grown in public farms
Get PDFBu çalışma, Hatay ili kırsalında halk elinde yetiştirilen pekin ördeklerine ait yumurtaların matematiksel formüller kullanılarak bazı iç ve dış kalite özelliklerinin belirlenmesi amacıyla yapılmıştır. Çalışmada 417 adet pekin ördeği yumurtası kullanılmış ve tartımla bireysel yumurta ağırlık değerleri baz alınarak matematiksel formüller yardımıyla yumurta boyu ve eni, yumurta yüzey alanı, yumurta kabuk ağırlığı ve kalınlığı, gözenek sayısı, yumurta sarı oranı değerleri hesaplanmıştır. Yumurta ağırlığına göre hesaplanan ortalama yumurta boyu 62,48 mm, yumurta eni 43,76 mm, kabuk kalınlığı 0,358 mm, kabuk ağırlığı 6,03 g, yumurta yüzey alanı 81,23 cm2 , gözenek sayısı-1 8.915,29 adet, gözenek sayısı-2 7.993,13 adet, gözenek sayısı-3 8.934,70 adet ve sarı oranı %37,68 olarak belirlenmiştir. Ayrıca yumurta dış kalite özelliklerinden şekil indeksi %69,69, elongasyon 1,436, yumurta hacmi 66,38 cm3 , gözenek yoğunluğu-1 109,89, gözenek yoğunluğu-2 98,34, gözenek yoğunluğu-3 109,74 gözenek sayısı/cm2 ve kabuk oranı değeri %8,48, yumurta iç kalite özelliklerinden sarı ağırlığı 26,78 g, ak ağırlığı 38,26 g ve ak oranı %53,85 olarak hesaplanmıştır. Sonuç olarak Hatay ilinde halk elinde yetişen pekin ördeklerine ait yumurtaların dış ve iç kalite özellikleri yumurta bütünlüğü bozulmadan ortaya konulmuştur.Bu çalışma, Hatay ili kırsalında halk elinde yetiştirilen pekin ördeklerine ait yumurtaların matematiksel formüller kullanılarak bazı iç ve dış kalite özelliklerinin belirlenmesi amacıyla yapılmıştır. Çalışmada 417 adet pekin ördeği yumurtası kullanılmış ve tartımla bireysel yumurta ağırlık değerleri baz alınarak matematiksel formüller yardımıyla yumurta boyu ve eni, yumurta yüzey alanı, yumurta kabuk ağırlığı ve kalınlığı, gözenek sayısı, yumurta sarı oranı değerleri hesaplanmıştır. Yumurta ağırlığına göre hesaplanan ortalama yumurta boyu 62,48 mm, yumurta eni 43,76 mm, kabuk kalınlığı 0,358 mm, kabuk ağırlığı 6,03 g, yumurta yüzey alanı 81,23 cm2 , gözenek sayısı-1 8.915,29 adet, gözenek sayısı-2 7.993,13 adet, gözenek sayısı-3 8.934,70 adet ve sarı oranı %37,68 olarak belirlenmiştir. Ayrıca yumurta dış kalite özelliklerinden şekil indeksi %69,69, elongasyon 1,436, yumurta hacmi 66,38 cm3 , gözenek yoğunluğu-1 109,89, gözenek yoğunluğu-2 98,34, gözenek yoğunluğu-3 109,74 gözenek sayısı/cm2 ve kabuk oranı değeri %8,48, yumurta iç kalite özelliklerinden sarı ağırlığı 26,78 g, ak ağırlığı 38,26 g ve ak oranı %53,85 olarak hesaplanmıştır. Sonuç olarak Hatay ilinde halk elinde yetişen pekin ördeklerine ait yumurtaların dış ve iç kalite özellikleri yumurta bütünlüğü bozulmadan ortaya konulmuştur