10 research outputs found
Comparative validation of the Mayo Clinic imaging classification and PROPKD score for predicting ADPKD progression across diverse ethnic cohorts.
No full textBackground Autosomal dominant polycystic kidney disease (ADPKD) is a common cause of end-stage kidney disease (ESKD). In this retrospective multicenter cohort study, we aimed to evaluate the concordance, sensitivity and specificity of the predictive abilities of the Mayo Clinic Imaging Class (MCIC) and Predicting Renal Outcome in Polycystic Kidney Disease (PROPKD) score for progression to ESKD. Methods Data for adult ADPKD patients of diverse ethnicities were obtained from 4 renal centers (Saint Louis, Kayseri, Bursa, Istanbul). The predictive value of MCIC and PROPKD was compared for progression to ESKD. ESKD was defined by the following criteria: (1) two consecutive estimated glomerular filtration rate (eGFR) < 15 ml/min/1.73m(2) more than 1 month apart and/or (2) initiation of kidney replacement therapy. Results One hundred eighty-seven ADPKD patients with PKD1 or PKD2 variants were included, with the majority identifying as White (93%), followed by Black (6%) and Hispanic (0.5%). The PROPKD score showed moderate ability (AUC = 0.702) to predict progression to ESKD, performing better in Black patients (AUC = 0.800) than in White patients (AUC = 0.764). However, the predictive accuracy declined (AUC = 0.644) when the PROPKD score was categorized into risk levels (low, intermediate, high). The MCIC showed lower ability (AUC = 0.578) to predict progression to ESKD than the PROPKD score. Using LASSO regularization and multivariable Cox regression, self-identified Black ethnicity [HR = 12.24 (95% CI: 3.19-46.94, p < 0.001)] and age at initial follow-up [HR = 1.05 (95% CI:1.01-1.09, p = 0.007)] emerged as significant predictors of progression to ESKD. Conclusions The PROPKD score appears to be a useful tool for predicting ADPKD progression across various ethnic groups, with self-identified Black ethnicity and age at initial follow-up emerging as key predictors of kidney failure.[GRAPHICS].Saint Louis University Research Scholars in Internal Medicine Grant (RSIMG 2023
The life of Hocazade Es’ad Efendi, A Sheikhulislam, author and interpreter, and his works
No full textŞeyhülislam Hoca Sa’dettin Efendi’nin -babaları gibi şeyhülislamlık makamında bulunan iki oğlundan biri olan- küçük oğlu Hocazâde Es’ad Efendi, Osmanlı tarihinde önemli olaylara sahne olan bir dönemde (1615- 1622 ve 1623-1625) şeyhülislamlık gibi mühim bir makamı temsil etmiştir. Devlet idaresinde etkili konumumun yanında, eli kalem tutan bir müellif / aydın olarak önemli bir sima olması onu ve eserlerini mühim kılmaktadır. Es’ad Efendi, Firdevsî ve Hâfız ile birlikte İran edebiyatının üç büyük temsilcilerinden biri kabul edilen Sa’dî’nin şark klasikleri arasına girmiş eseri Gülistân’ı, Gül-i Handân adıyla Tükçe’ye tercüme eden ilk mütercimlerden biridir. Ayrıca Gülistân-ı Şemâil adıyla kaleme aldığı manzum şemâili, Kaside- i Bürde Tahmisi ve cuma gününün önemini ve faziletlerini anlattığı Fezâil-i Cuma adlı eserleri de vardır. Bu yazıda Es’ad Efendi’nin hayatı, şahsiyeti ve eserleri hakkında tanıtıcı bilgiler verilmeye çalışılacaktır.Hocazade Es&#8217;ad Mehmed Efendi was the youngest of the two sons whose father, Hoca Sadettin Efendi, was also a şeyhülislam.He held an important position such as the that of Şeyhülislam between 1615 and 1622, 1623 and 1625, when many important events took place in the history of the ottoman empire. In addition to his efficient position in state administration, he was also a literate scholar, making him and his works important. Es&#8217;ad Efendi was one of the first interpreters translating Sa&#8217;di&#8217;s book &#8216;Gülistân&#8217; considered as an eastern classic into Turkish. Sadi is regarded as one of the three representatives, including Firdevsî and Hâfız. He also wrote Gülistân-ı Şemâil and Kaside-i Bürde Tahmisi in which he narrated the importance of Friday. In this study, the life of Es&#8217;ad Efendi, his personality and his works were analyzed
Comparative effects of pioglitazone and rosiglitazone on plasma levels of soluble receptor for advanced glycation end products in type 2 diabetes mellitus patients
No full textLow levels of soluble receptor for advanced glycation end products (sRAGE) have been associated with the occurrence of vascular complications in patients with type 2 diabetes mellitus. Preliminary evidence has suggested that thiazolidinediones have the ability to modulate circulating levels of this molecule in the hyperglycemic milieu. The aim of this pilot study was to assess the differential effect of 2 different thiazolidinediones pioglitazone and rosiglitazone on plasma levels of sRAGE in type 2 diabetes mellitus patients. Sixty type 2 diabetes mellitus subjects were randomly assigned to receive pioglitazone (30 mg/d, n = 19), rosiglitazone (4 mg/d, n = 20), or placebo (medical nutrition therapy, n = 21) for 12 weeks. Changes in plasma glucose, glycosylated hemoglobin, insulin resistance (homeostasis model assessment), total cholesterol, low-density lipoprotein cholesterol, high-density lipoprotein cholesterol, triglycerides, and sRAGE were evaluated at baseline and after 12 weeks. At 12 weeks, the pioglitazone (P < .001) group had a significant increase from baseline in sRAGE values that was not seen in the medical nutrition therapy and rosiglitazone groups. We conclude that, in type 2 diabetes mellitus patients, pioglitazone but not rosiglitazone significantly raised sRAGE, which may contribute to its antiatherogenic effects. (C) 2010 Elsevier Inc. All rights reserved
Dyslipidaemia In Patients With Type 2 Diabetes Mellitus.
No full textThe aims of the study-were to define the prevalence of dyslipidaemia, its correlation with glycaemic control and contributory factors of dyslipidaemia in type 2 diabetic patients
Writing the land : representations of 'the land' and nationalism in Anglophone literature from South Africa and Zimbabwe 1969-2002
No full textAs a material possessIOn and as an imagined space of belonging. land was the
principle draw for European settlers in southern Africa from the 17th century onwards.
The legacy of racial dispossession and conflict that ensued still resonates in the 21 st
century, as post-colonial nation-states face up to the daunting task of redistributing
land between newly enfranchised peasants, commercial farmers and displaced
communities. Representations of 'the land' in literature signal not only geographical
entities but also a variety of social and cultural landscapes. In literature written in
English from southern Africa the semantic terrain of 'the land' is thus constituted by a
diverse range of experiences, encounters and ideologies, testifying to the manifold
contradictions that settler colonialism produced.
The primary concern of this thesis is to examine how writers from Zimbabwe
and South Africa have engaged with these experiences and articulated them as
historical 'structures of feeling' (Williams 1978) in their work. In particular, it
explores the relationship between representations of 'the land' and the articulation of
nationhood and nationalism in selected novels. It argues that certain structures of
feeling rival official nationalist discourses in varied and subversive ways. As a
comparative project, it focuses on literature produced at important historical moments
both before and after the transition to majority rule in South Africa (1994) and
Zimbabwe (1980). A transition between two major structures of feeling is identified
within this comparative horizon. This thesis explores how representations of 'the
land' both propagate and question an ideology of (revolutionary) repossession in the
1970s, but also of (reconciliatory) reform in the 1990s
The Role of Langsa City Baitul Mal in Management of Zakat and Infaq for Community Empowerment (Study on Baitul Mal Langsa)
No full text66 HalamanPenelitian ini bertujuan untuk mengetahui peran Baitul Mal Kota Langsa dalam Mengelola Zakat dan Infaq untuk memberdayakan masyarakat kurang mampu yang diidentifikasi sebagai mustahik di Kota Langsa. Dengan rumusan penelitian 1) Bagaimana Peran Baitul Mal Kota Langsa Dalam Pengelolaan Zakat DanInfaq Untuk Pemberdayaan Masyarakat Kota Langsa; dan 2) Apa Saja Kendala Baitul Mal Kota Langsa Dalam Pemberdayaan Masyarakat. Metode yang digunakan dalam penelitian ini yaitu penelitian kualiatif dengan pendekatan deskriptif, instrumen pengumpulan data yaitu observasi, wawancara dan studi dokumentasi, sedangkan analisi data menggunakan deskriptif analisis. Hasil penelitian ini menunjukkan bahwa 1) Peran Baitul Mal Kota Langsa Dalam Pengelolaan Zakat Dan Infaq Untuk Pemberdayaan Masyarakat dalam Indikator:
a) Harapan bagi para mustahik yang sedang membutuhkan. b) Norma Baitul Mal Kota Langsa melaksanakan kegiatan yang mengacu kepada aturan-aturan yang telah ditetapkan. c) Wujud Prilaku Penyelenggara dilakukan dengan sangat transparan. d) Penilaan dan Sanksi yang penulis paparkan disini adalah penilaian terhadap kriteria mustahik yang hendak di salurkan Zakat dan Infaq. 2) Sedangkan Kendala Baitul Mal Kota Langsa Dalam Pemberdayaan Masyarakat a) Kurangnya Baliho di setiap sudut Kota. b) Brosur yang di cetak oleh Baitul Mal sedikit. c) Kurangnya Tim Baitul Mal untuk bersosialisasi kepada masyarakat Kota Langsa. d) Kurangnya dana pemerintah jadi Baitul Mal bersosialisasi cuma berberapa bulan sekali. Rekomendasi dari penelitian ini yaitu: Penulis menyarankan kepada peneliti yang akan datang untuk meneliti tentang Baitul Mal Kota Langsa supaya memaksimalkan kegiatan sosialisasi agar menyadarkan Mustahik dalam membayar zakat di Baitul Mal Kota Langsa. Hasil dari penelitian menunjukkan Baitul Mal memiliki peran untuk mengurus, mengelola, mengumpulkan, menyalurkan, serta mendayagunakan zakat. Pengumpulan zakat dilakukan dengan cara menerima atau mengambil dari orang yang mengeluarkan zakat (muzakki) berdasarkan pemberitahuan muzakki This study aims to determine the role of Baitul Mal in Langsa City in Managing Zakat and Infaq to empower underprivileged communities identified as mustahik in Langsa City. With the research formulation 1) How is the role of Baitul Mal in Langsa City in the Management of Zakat and Infaq for Community Empowerment of Langsa City; and 2) What are the Obstacles of Baitul Mal in Langsa City in Community Empowerment. The method used in this research is qualitative research with a descriptive approach, data collection instruments are observation, interviews and documentation studies, while data analysis uses descriptive analysis. The results of this study indicate that 1) the role of Baitul Mal in Langsa City in the Management of Zakat and Infaq for Community Empowerment in indicators: a) Hope for mustahik who are in need. b) Norms Baitul Mal Langsa City carry out activities that refer to the rules that have been set. c) The behavior of the Operator is carried out in a very transparent manner.
d) The assessment and sanction that the author describes here is an assessment of the mustahik criteria to be distributed zakat and infaq. 2) Meanwhile, Langsa City Baitul Mal Constraints in Community Empowerment a) Lack of billboards in every corner of the city. b) Few brochures printed by Baitul Mal. c) Lack of Baitul Mal Team to socialize with Langsa City community. d) Lack of government funds so Baitul Mal socializes only once a few months. Recommendations from this study are: The author suggests to future researchers to research the Baitul Mal in Langsa City in order to maximize socialization activities in order to make Mustahik aware of paying zakat at the Baitul Mal in Langsa City. The results of the study show that Baitul Mal has a role to take care of, manage, collect, distribute, and utilize zakat. The collection of zakat is carried out by receiving or taking from the person who issued the zakat (muzakki) based on the notification of the muzakki
Strategi dakwah Majelis Ulama Indonesia dalam menyiarkan nilai Islam wasathiyah di Wonogiri
No full textPenelitian ini bertujuan untuk mengetahui Strategi Dakwah MUI di Wonogiri dalam menyiarkan nilai Islam Wasathiyah di Wonogiri serta faktor pendukung dan penghambat Strategi Dakwah MUI di Wonogiri. Penulis menggunakan penelitian kualitatif dengan pendekatan penelitian lapangan. Teknik pengumpulan data: (1) observasi, (2) wawancara, (3) dokumentasi. Hasil penelitian ini menunjukkan bahwa: ada tiga strategi dakwah yang digunakan MUI Wonogiri, adalah: (1) Strategi Dakwah Sentimental (Al-Manhaj ‘athifi), (2) Strategi Dakwah Rasional (Al-Manhaj Al-Aqli), (3) Strategi Dakwah Inderawi (Al-Manhaj Al-Hissi). Faktor pendukung diantaranya (1) Kekuatan: (a) MUI Wonogiri lembaga dakwah mewadahi para ulama memberikan bimbingan, tuntunan kepada ummat meningkatkan hubungan antar organisasi mewujudkan kehidupan yang diridhai Allah, (b) Bagi Da’i ada semacam kepuasan ketika Mad’u sudah baik, (c) MUI Wonogiri menjadi penghubung antara ulama dan pemerintah, (d) Meningkatkan hubungan lembaga Islam, cendikiawan Muslim, (2) Kelemahan (Weakness): (a) Banyak Mad’u yang ekslusif selama menerima beberapa ajaran yang sifatnya cuma hanya dari kulitnya, menelan mentah mentah akhirnya tidak hormat menganggap pendapatnya paling benar, (b) MUI Wonogiri belum menginformasikan seputar fatwa yang dikeluarkan, banyak kekurangan yang dikarenakan kurangnya informasi, (c) Awal-awal karena adat yang ada di Wonogiri, ketika Mad’u sudah memahami dan penyampaian Da’i sesuai tidak pernah menyinggung akhirnya menerima, (d) ketika pandemi Da’i tidak ada kegiatan siar Islam, (e) Lokasi yang sangat jauh dan belum bisa menjangkau untuk kegiatan siar Islam secara rutin, (f) Perbuatan yang masih menyimpang karena belum mengenal Islam, (g) ketika berdakwah ada penghubung antara Da’i dengan Kepala Desa, (3) Peluang (Opportunity): (a) Lokasi MUI Wonogiri mudah dijangkau, (b) MUI Wonogiri sudah dipercaya oleh ummat melakukan sesuatu yang sudah Allah perintahkan, sesuai anjuran yang Islam ajarkan, (4) Ancaman (Threats): (a) Mad’u mengkafirkan, membid’ahkan semakin berkurang, (b) Jika MUI Wonogiri ikut serta berpolitik maka fungsi sebagai pemberi nasehat akan mengalami keganjilan.
ABSTRACT:
This study aims to determine the MUI Da'wah Strategy in Wonogiri in broadcasting Wasathiyah Islamic values in Wonogiri as well as the supporting and inhibiting factors of the MUI Da'wah Strategy in Wonogiri. The author uses qualitative research with a field research approach. Data collection techniques: (1) observation, (2) interviews, (3) documentation. The results of this study indicate that: there are three da'wah strategies used by MUI Wonogiri, namely: (1) Sentimental Da'wah Strategy (Al-Manhaj 'athifi), (2) Rational Da'wah Strategy (Al-Manhaj Al-Aqli), (3) Strategy Sensory Da'wah (Al-Manhaj Al-Hissi). Supporting factors include (1) Strengths: (a) MUI Wonogiri, a da'wah institution that accommodates the ulama to provide guidance, guidance to the ummah to improve relations between organizations to create a life that is pleasing to Allah, (b) For Da'i there is a kind of satisfaction when Mad'u is good , (c) MUI Wonogiri is a liaison between ulama and the government, (d) Improving relations between Islamic institutions, Muslim scholars, (2) Weaknesses: (a) Many Mad'u are exclusive as long as they receive some teachings that are only from skin, swallowing raw raw, finally disrespectful to think that his opinion is the most correct, (b) Wonogiri MUI has not informed about the fatwa issued, many shortcomings are due to lack of information, (c) Early on because of the customs that existed in Wonogiri, when Mad'u had understanding and conveying the Da'i according to never mentioning finally accepting, (d) when the Da'i pandemic there is no Islamic broadcasting activity, (e) The location is very far and cannot reach for regular Islamic broadcasting activities, (f) deviant actions because they do not know Islam, (g) when preaching there is a liaison between the Da'i and the Village Head, (3) Opportunities: (a) Wonogiri MUI location is easy to reach , (b) MUI Wonogiri has been trusted by the ummah to do something that Allah has ordered, according to the advice that Islam teaches, (4) Threats: (a) Mad'u disbelieves, heresy is decreasing, (b) If MUI Wonogiri participates in politics, so the function as an adviser will experience an oddity.
نبذة مختصرة
تهدف هذه الدراسة إلى تحديد استراتيجية الدعوة لمجلس العلماء الإندونيسي في ونوجيري في بث القيم الإسلامية للواساثية في ونوجيري وكذلك العوامل الداعمة والمثبطة لاستراتيجية الدعوة لمجلس العلماء الإندونيسي في ونوجيري. يستخدم المؤلف البحث النوعي مع نهج البحث الميداني. تقنيات جمع البيانات: (1) الملاحظة ، (2) المقابلات ، (3) التوثيق. تشير نتائج هذه الدراسة إلى أن: هناك ثلاث استراتيجيات دعوة يستخدمها مجلس علماء وونوجيري الإندونيسي ، وهي: (1) إستراتيجية الدعوة العاطفية (المنهج العفيفي) ، (2) إستراتيجية الدعوة العقلانية ( المنهاج العقلي ، (3) استراتيجية الدعوة الحسية (منهج الهسي). تشمل العوامل الداعمة (1) نقاط القوة: (أ) مجلس وونوجيري للعلماء الإندونيسيين ، وهو مؤسسة دعوة تستوعب العلماء لتقديم التوجيه والإرشاد للأمة لتحسين العلاقات بين المنظمات لخلق حياة ترضي الله ، (ب) ) بالنسبة لداعي ، هناك نوع من الرضا عندما تكون الأمة جيدة ، (ج) يعمل مجلس وونوجيري للعلماء الإندونيسيين كحلقة وصل بين العلماء والحكومة ، (د) تحسين العلاقات بين المؤسسات الإسلامية وعلماء المسلمين ، (2) ) نقاط الضعف: (أ) العديد من الأمة هم حصريون طالما أنهم يتلقون بعض التعاليم التي هي فقط من الجلد ، وابتلاعها الخام ، وفي النهاية عدم الاحترام للاعتقاد بأن رأيه هو الأصح ، (ب) مجلس علماء وونوجيري الإندونيسي لديه غير معلوم بالفتوى الصادرة ، العديد من النواقص ترجع إلى نقص المعلومات ، (ج) في وقت مبكر بسبب العادات التي كانت موجودة في ونوجيري ، عندما كانت الأمة تفهم وتنقل الداعي على أساس عدم ذكر القبول النهائي ، (د) ) عند تفشي وباء الداعي لا يوجد نشاط إذاعي الإسلام ، (هـ) الموقع بعيد جدًا ولا يمكنه الوصول إلى أنشطة البث الإسلامي الروتينية ، (و) الأعمال المنحرفة لأنهم لا يعرفون الإسلام ، (ز) عندما يكون هناك ارتباط بين الداعي ورئيس القرية ، (3) الفرص: (أ) يسهل الوصول إلى موقع مجلس علماء وونوجيري الإندونيسيين ، (ب) وثقت الأمة في مجلس علماء وونوجيري الإندونيسي للقيام بشيء أمر به الله ، وفقًا للنصيحة التي يعلّمها الإسلام. ، (4) التهديدات: (أ) لا تصدق الأمة ، هناك بدعة أقل فأقل ، (ب) إذا شارك مجلس علماء وونوجيري الإندونيسي في السياسة ، فإن وظيفته كمستشار ستكون غريبة
Epidemiological features of primary glomerular disease in Turkey: a multicenter study by the Turkish Society of Nephrology Glomerular Diseases Working Group
No full textBackground The largest data on the epidemiology of primary glomerular
diseases (PGDs) are obtained from the databases of countries or centers.
Here, we present the extended results of the Primary Glomerular Diseases
Study of the Turkish Society of Nephrology Glomerular Diseases
(TSN-GOLD) Working Group. Methods Data of patients who underwent renal
biopsy and received the diagnosis of PGD were recorded in the database
prepared for the study. A total of 4399 patients from 47 centers were
evaluated between May 2009 and May 2019. The data obtained at the time
of kidney biopsy were analyzed. After the exclusion of patients without
light microscopy and immunofluorescence microscopy findings, a total of
3875 patients were included in the study. Results The mean age was 41.5
+/- 14.9 years. 1690 patients were female (43.6\%) and 2185 (56.3\%)
were male. Nephrotic syndrome was the most common biopsy indication
(51.7\%). This was followed by asymptomatic urinary abnormalities
(18.3\%) and nephritic syndrome (17.8\%). The most common PGD was IgA
nephropathy (25.7\%) followed by membranous nephropathy (25.6\%) and
focal segmental glomerulosclerosis (21.9\%). The mean total number of
glomeruli per biopsy was 17 +/- 10. The mean baseline systolic blood
pressure was 130 +/- 20 mmHg and diastolic blood pressure was 81 +/- 12
mmHg. The median proteinuria, serum creatinine, estimated GFR, and mean
albumin values were 3300 (IQR: 1467-6307) mg/day, 1.0 (IQR: 0.7-1.6)
mg/dL, 82.9 (IQR: 47.0-113.0) mL/min and 3.2 +/- 0.9 g/dL, respectively.
Conclusions The distribution of PGDs in Turkey has become similar to
that in other European countries. IgA nephropathy diagnosed via renal
biopsy has become more prevalent compared to membranous nephropathy
