Healing tradition

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  • Works on alternative medicine and holistic health that combine contemporary thought and innovative research with the accumulated knowledge of the world's great healing traditions.

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  • In their conceptions and explanations of illness and in their reactions to it, individuals and groups attempt, and expect, to be coherent. They try to present a view which makes sense to themselves and which is also clear to others who may find it difficult to understand why healers, patients and other interested parties follow a particular line of reasoning. When these arguments are seen by contemporaries to be well founded, this can often be taken as a sign of conformity to an acceptable form of reasoning which fits into a particular ‘cultural repertoire’.

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  • All natural healing is guaranteed with patience and understanding. Having a better understanding of your condition can pave the path to lifelong success in controlling it for good. Knowledge of your disorder, and all the contributing factors in your life having led up to your very current ailment(s), can make for a better understanding of the necessary approach and commitment to resolving it.

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  • By the early 1870's, leading figures from both the health professions and the general public had begun to realize the necessity for having the medical sciences represented in the Smithsonian Institution. The impetus behind this new feeling resulted from the action of a distinguished American physician, philanthropist, and author, Joseph Meredith Toner (1825-1896), and came almost a decade before the integration of a new section concerned with research and the historical and educational aspects of the healing arts in the Smithsonian Institution. In 1872, Dr.

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  • Fibroblasts play a critical role in chronic inflammation and wound healing. In this study, a fibroblast growth-stimulating factor was purified from the exudate of car-rageenan-induced inflammation in rats. The purified protein was a disulfide-linked homodimer. Amino acid sequence analysis of the peptides generated by cleavage with cyanogen bromide and proteinase V8 resulted in identification of the protein as S100A9. Recombinant S100A9 as well as its disulfide-linked homodimer stimu-lated the proliferation of fibroblasts at a similar con-centration of the purified protein. ...

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  • The urokinase-type plasminogen activator (uPA) receptor (uPAR) has been implicated in signal transduction and biological processes including cancer metastasis, angiogenesis, cell migration, and wound healing. It is a specific cell surface receptor for its ligand uPA, which catalyzes the formation of plasmin from plasminogen, thereby activating the proteolytic cascade that contributes to the breakdown of extracellular matrix, a key step in cancer metastasis.

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  • Vascular endothelial growth factor (VEGF) family members play impor-tant roles in embryonic development and angiogenesis during wound healing and in pathological conditions such as tumor formation. Parapox-viruses express a new member of the VEGF family which is a functional mitogen that specifically activates VEGF receptor (VEGFR)-2 but not VEGFR-1.

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  • Phenoloxidases occur in almost all organisms, being essentially involved in various processes such as the immune response, wound healing, pigmenta-tion and sclerotization in arthropods. Many hemocyanins are also capable of phenoloxidase activity after activation.

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  • HR12 is anovel farnesyltransferase inhibitor (FTI).Wehave shown previously that HR12 induces phenotypic reversion of H-ras V12 -transformed Rat1 (Rat1/ras) fibroblasts. This reversion was characterized by formation of cell–cell con-tacts, focal adhesions and stress fibers. Here we show that HR12 inhibits anchorage independent and dependent growth of Rat1/ras cells. HR12 also suppresses motility and proliferation of Rat1/ras cells, in a wound healing assay. Rat1 fibroblasts transformed with myristoylated H-ras V12 (Rat1/myr-ras) were resistant to HR12....

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  • This book provides information on alternative and complementary therapies that can expand the healing spectrum for individuals with spinal cord injury (SCI). It discusses healing perspectives and paradigms that have not been a part of traditional modern medicine but that, nevertheless, comprised a key component of healing armamentaria throughout much of mankind’s history.

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  • As health care providers, we spend our lives searching for treatments that reduce suffering and lengthen the lives of our patients. Sometimes we find solutions in surprising places. Although we all have hopes for advancements in technology, the future of medicine is also about challenging preconceptions as we change our healing biases. In many ways, this is the natural evolution of “global medicine.” We have global communications and global banking; however, until recently medicine has remained remarkably provincial.

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  • Tham khảo sách 'ethnomedicinal plants', y tế - sức khoẻ, y học thường thức phục vụ nhu cầu học tập, nghiên cứu và làm việc hiệu quả

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  • Most books on house rabbits are written as a result of the author’s personal experience with a rabbit companion. This book is no exception. I first conceived the idea of writing about disabled buns after my experiences with a rabbit who required constant specialized care. He inspired me to write an article about caring for special-needs rabbits, which appeared online, and I then planned to expand the topic into a book.

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  • My primary purpose in writing and revising this book has been to provide an updated introduction to the history of medicine. Although the text began as a ‘‘teaching assistant’’ for my own one-semester survey course, I hope that this new edition will also be of interest to a general audience, and to teachers who are trying to add historical materials to their science courses or science to their history courses.

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  • The preliminary work consisted of archival literature and organizational searches. Conferences on the topic of traditional medicine were hosted across North America, including New Mexico, Arizona, British Columbia, and Washington. These were key opportunities to attend conferences that yielded a great deal of information on the subject of traditional medicine. The resultant discussions raised themes that ranged from government policy to contemporary implementations of strategies used by both healers and Indigenous medical practitioners.

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  • Traditional healing has been defined as “practices designed to promote mental, physical and spiritual well-being that are based on beliefs which go back to the time before the spread of western ‘scientific’ bio-medicine. When Aboriginal Peoples in Canada talk about traditional healing, they include a wide range of activities, from physical cures using herbal medicines and other remedies, to the promotion of psychological and spiritual well-being using ceremony, counseling and the accumulated wisdom of elders (RCAP, 1996, Vol.3: 348). ...

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  • Through a literature overview and an examination of Aboriginal organizations traditional medicine policies and protocols, several central questions emerge.

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  • Only recently have Indigenous Peoples in North America begun to revitalize traditions openly and without fear of persecution. We must remember that it is only since the 1970s that legal bans on healing/religious ceremonies such as the Sundance have been lifted. This Indigenous literature is often found outside of academia and within Native organizations and their resource libraries, research reports (founded either by government or community bodies) and Web sites such as American Indian Physicians Association, the World Health Organization and Pan American Health Organization.

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  • While discussing traditional health practices and medical knowledge, one could expect elders to give a list of the best techniques to cure sickness depending on the various types of health problems or injuries they were facing in the past: how to deal with boils, infections, fever, eye infections, colds, broken bones, drowning, and so on. But the Inuit perspective encompasses much more. Along with techniques to heal cuts and wounds, and to cure sickness...elders discussed recollections of how to have a strong mind and a resilient body....

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  • As the modern era has ended formal assimilation policies and introduced multicultural policies that support Indigenous traditionalism, an interesting challenge is now faced by Indigenous Peoples, the institutionalization of tradition! (RCAP, 1996; Waldrum, 1997; Frideres, 1993). The fact that government agencies “support” the revitalization of Aboriginal “culture and heritage” creates the need to analyze what kind of impact these new policies will have on specific areas, most critically, traditional medicine.

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