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Cannabis use has been linked to psychotic disorders but this association has been primarily observed in the Global North. This study investigates patterns of cannabis use and associations with psychoses in three Global South (regions within Latin America, Asia, Africa and Oceania) settings.
Methods
Case–control study within the International Programme of Research on Psychotic Disorders (INTREPID) II conducted between May 2018 and September 2020. In each setting, we recruited over 200 individuals with an untreated psychosis and individually-matched controls (Kancheepuram India; Ibadan, Nigeria; northern Trinidad). Controls, with no past or current psychotic disorder, were individually-matched to cases by 5-year age group, sex and neighbourhood. Presence of psychotic disorder assessed using the Schedules for Clinical Assessment in Neuropsychiatry and cannabis exposure measured by the World Health Organisation Alcohol, Smoking and Substance Involvement Screening Test (ASSIST).
Results
Cases reported higher lifetime and frequent cannabis use than controls in each setting. In Trinidad, cannabis use was associated with increased odds of psychotic disorder: lifetime cannabis use (adj. OR 1.58, 95% CI 0.99–2.53); frequent cannabis use (adj. OR 1.99, 95% CI 1.10–3.60); cannabis dependency (as measured by high ASSIST score) (adj. OR 4.70, 95% CI 1.77–12.47), early age of first use (adj. OR 1.83, 95% CI 1.03–3.27). Cannabis use in the other two settings was too rare to examine associations.
Conclusions
In line with previous studies, we found associations between cannabis use and the occurrence and age of onset of psychoses in Trinidad. These findings have implications for strategies for prevention of psychosis.
Extensive evidence indicates that rates of psychotic disorder are elevated in more urban compared with less urban areas, but this evidence largely originates from Northern Europe. It is unclear whether the same association holds globally. This study examined the association between urban residence and rates of psychotic disorder in catchment areas in India (Kancheepuram, Tamil Nadu), Nigeria (Ibadan, Oyo), and Northern Trinidad.
Methods
Comprehensive case detection systems were developed based on extensive pilot work to identify individuals aged 18–64 with previously untreated psychotic disorders residing in each catchment area (May 2018–April/May/July 2020). Area of residence and basic demographic details were collected for eligible cases. We compared rates of psychotic disorder in the more v. less urban administrative areas within each catchment area, based on all cases detected, and repeated these analyses while restricting to recent onset cases (<2 years/<5 years).
Results
We found evidence of higher overall rates of psychosis in more urban areas within the Trinidadian catchment area (IRR: 3.24, 95% CI 2.68–3.91), an inverse association in the Nigerian catchment area (IRR: 0.68, 95% CI 0.51–0.91) and no association in the Indian catchment area (IRR: 1.18, 95% CI 0.93–1.52). When restricting to recent onset cases, we found a modest positive association in the Indian catchment area.
Conclusions
This study suggests that urbanicity is associated with higher rates of psychotic disorder in some but not all contexts outside of Northern Europe. Future studies should test candidate mechanisms that may underlie the associations observed, such as exposure to violence.
Electrical injury (EI) is a significant, multifaceted trauma often with multi-domain cognitive sequelae, even when the expected current path does not pass through the brain. Chronic pain (CP) research suggests pain may affect cognition directly and indirectly by influencing emotional distress which then impacts cognitive functioning. As chronic pain may be critical to understanding EI-related cognitive difficulties, the aims of the current study were: examine the direct and indirect effects of pain on cognition following EI and compare the relationship between pain and cognition in EI and CP populations.
Method:
This cross-sectional study used data from a clinical sample of 50 patients with EI (84.0% male; Mage = 43.7 years) administered standardized measures of pain (Pain Patient Profile), depression, and neurocognitive functioning. A CP comparison sample of 93 patients was also included.
Results:
Higher pain levels were associated with poorer attention/processing speed and executive functioning performance among patients with EI. Depression was significantly correlated with pain and mediated the relationship between pain and attention/processing speed in patients with EI. When comparing the patients with EI and CP, the relationship between pain and cognition was similar for both clinical groups.
Conclusions:
Findings indicate that pain impacts mood and cognition in patients with EI, and the influence of pain and its effect on cognition should be considered in the assessment and treatment of patients who have experienced an electrical injury.
A classic text for all those interested in Jewish religious developments in eastern Europe, this paperback has a new introduction locating Weiss's work in the context of contemporary scholarship and the current resurgence of hasidism.
There is a need for clinical tools to identify cultural issues in diagnostic assessment.
Aims
To assess the feasibility, acceptability and clinical utility of the DSM-5 Cultural Formulation Interview (CFI) in routine clinical practice.
Method
Mixed-methods evaluation of field trial data from six countries. The CFI was administered to diagnostically diverse psychiatric out-patients during a diagnostic interview. In post-evaluation sessions, patients and clinicians completed debriefing qualitative interviews and Likert-scale questionnaires. The duration of CFI administration and the full diagnostic session were monitored.
Results
Mixed-methods data from 318 patients and 75 clinicians found the CFI feasible, acceptable and useful. Clinician feasibility ratings were significantly lower than patient ratings and other clinician-assessed outcomes. After administering one CFI, however, clinician feasibility ratings improved significantly and subsequent interviews required less time.
Conclusions
The CFI was included in DSM-5 as a feasible, acceptable and useful cultural assessment tool.
Transferring patients with CHD from paediatric to adult care has been challenging, especially across institutions. Within a single institution, some issues such as provider interaction, information exchange, or administrative directives should not play a significant role, and should favour successful transfer.
Objective
We studied patients who were eligible for transfer to the adult congenital heart disease service within our institution in order to identify factors associated with successful transfer to adult care providers versus failure to transfer.
Methods
Patients above18 years of age with CHD who were seen by paediatric cardiologists before January, 2008 were identified through a patient-care database. Records were reviewed to determine follow-up between 2008 and 2011 and to determine whether the patient was seen in the adult congenital cardiology clinic, paediatric cardiology clinic, or had no follow-up, and statistical comparisons were made between groups.
Results
After reviewing 916 records, 229 patients were considered eligible for transition to adult congenital cardiology. Of these, 77 (34%) were transferred successfully to adult congenital cardiology, 47 (21%) continued to be seen by paediatric cardiologists, and 105 (46%) were lost to follow-up. Those who transferred successfully differed with regard to complexity of diagnosis, insurance, and whether a formal referral was made by a paediatric care provider. Only a small fraction of the patients who were lost to follow-up could be contacted.
Conclusion
Within a single institution, with shared information systems, administrations, and care providers, successful transfer from paediatric to adult congenital cardiology was still poor. Efforts for successful retention are just as vital as those for transfer.
A random tessellation of ℝd is said to be homogeneous if its distribution is invariant under all shifts of ℝd. The iteration of homogeneous random tessellations is described in a new manner that makes it evident that the resulting random tessellation is homogeneous again. Furthermore, a tessellation-valued process is constructed, the random states of which are homogeneous random tessellations stable under iteration (STIT). It can be interpreted as a process of subsequent division of cells.
The Business Meeting of Commission 45 was held on 16 August 2006. It was attended by the president and vice-president of the Commission as well as by twenty other members of the Commission. Attendance was limited, as usual, by the unavoidable occurrence of parallel sessions.
Observational studies have shown that children in developing countries consuming diets containing high amounts of bioavailable nutrients, such as those found in animal-source foods, grow better. The present study investigated which specific nutrients from the diet of Kenyan school children predicted their growth. The children (n544, median age 7 years) participated in a 2-year long food supplementation study with animal-source foods. Height gain during the intervention period was positively predicted by average daily intakes of energy from animal-source foods, haem Fe, preformed vitamin A, Ca and vitamin B12. Weight gain was positively predicted by average daily intakes of energy from animal-source foods, haem Fe, preformed vitamin A, Ca and vitamin B12. Gain in mid-upper-arm muscle area was positively predicted by average daily intakes of energy from animal-source foods and vitamin B12. Gain in mid-upper-arm fat area was positively predicted by average daily intakes of energy from animal-source foods. Gain in subscapular skinfold thickness was not predicted by any of the nutrient intakes. Negative predictors of growth were total energy and nutrients that are contained in high amounts in plant foods. The study shows that growth was positively predicted by energy and nutrients that are provided in high amounts and in a bioavailable form in meat and milk, and their inclusion into the diets of children in developing countries should be part of all food-based programmes in order to improve micronutrient status and growth.
The mind of the Cabbalist at prayer confronts not the God of traditional religion, but the whole Sefirotic universe. As he progresses through the fixed prayers, the utterance of each and every word or phrase is expected to cause a particular zone on the Sefirotic map to flash into his contemplative consciousness. Moreover, this system of Kavvanoth, particularly in its Lurianic version, has a strong magical flavor arising from the assumption that human contemplative recollection of Sefirotic processes taking place in the Divine realm is capable of contributing to, and is indeed instrumental in, activating the very same Divine processes.
The Cabbalist's contemplative journey through the zones in the Sefirotic world is not left to the wanton choice of the contemplative traveller but requires extreme discipline and follows clearly charted routes. The strict progression of the Kavvanoth is the very opposite of religious anarchism. The mystic's contemplative thought is not allowed to float indiscriminately or in an irresponsible, arbitrary and capricious way, but is supposed to follow an exact chart directing every movement of the contemplative mind during prayer.
From the situation described a problem inevitably arises: The fixed texts of the traditional Jewish prayers reflect the religious world of Judaism in the first centuries C.E., the time of their formulation. They were left unchanged by the Cabbalists, along with all other Jews, in deference to the well-known conservative tendencies of jewish mystics. Nevertheless, while the Cabbalist uttered the prayers in their traditional wording, his contemplative mind would be at large in an entirely different religious landscape. He had to reinterpret all the elements of a religious conception he had left behind in terms of his Cabbalistic piety revolving round the Sefirotic system and its emanative or copulative intricacies. In other words: it is not the original concern of the petitionary prayer that was at the forefront of his contemplative interest, but the new religious fascination of Sefiroth; their emanations and re-emanations, the descent and ascent of the “upper worlds” or the holy copulation between the male and female aspects of the Sefirotic universe.
But the Cabbalist had to pay a high price for the retention of the traditional formulations of his prayers. It was the price of a certain divorce between the text of the prayer he was uttering and its contemplative meaning.
The following note aims at analyzing certain aspects of the life of “the circle of Naḥman of Kosov” with a view to establishing its historical position between the late Sabbatian and early Hasidic movements. A scrutiny of a short passage in Shivhei ha-Besht, the legendary biography of Israel Baalshem, about the circle enables us to make the following observations:
The circle is called Ḥavurah Kadisha, and its members Benei Ḥavurah Kadisha or Anshei ha-Ḥavurah. Naḥman of Kosov appears on the scene as a well-to-do tax farmer (maḥzik kefar). One may assume that this period of Naḥman's life followed in biographical sequel the one in which, according to the accusation of Rabbi Jacob Emden, he was “an illiterate and a follower of the Sabbatian sect who posed as an itinerant preacher of repentance and was received with great honours.” Whether the accusation was justified or was but another example of the sometimes indiscriminate heresy hunting in which Emden indulged his boundless energies cannot be decided upon owing to lack of independent evidence. But the suspicions of this ruthless enemy of all Sabbatians have often been proved surprisingly accurate, and historical research should therefore not ignore his hints.
One factual point in Emden's description of Naḥman one need not doubt, namely, that Naḥman followed the profession of those itinerant preachers who were wandering among the scattered Jewish communities of Eastern Europe in a social environment from which the later leadership of the heretical Sabbatian movement and also that of the subsequent early Hasidic movement were largely recruited. No wonder, there fore, that the figures of these itinerant Maggidim and Mokhiḥim loom predominant on the pages of Shivḥei ha-Besht. The beginnings of Naḥman of Kosov as an itinerant preacher of penitence fit perfectly well into the same social environment. Even though he left his call as preacher to become a tax farmer, some of his spiritual activities he did not relinquish as a wealthy man. A brief analysis of what is said about him in the Shivḥei might contribute some details to his religious portrait and might also throw some light on the character of the whole group.