Superstitious knowledge of the phenomena of teeth eruption in rural area of Ferlo in Senegal

Teeth are physiological phenomenon that appears in child and who begins around 6 to 8 months after birth. The aim of this work was to study superstitious knowledge of the phenomena of teeth eruption in the mothers peulhs of Ferlo in Senegal. The research method was a descriptive and qualitative study; comprising questioning the mothers of children in the phase of active teeth eruption by structured, semi-structured interviews and focus groups. Information collected were related to the signs and symptoms of teeth, the superstitions associated with the dental age of eruption, the first type of tooth on the arcade, the rhizalyse and the practices of oral hygiene in the child. Data were analysed manually and presented in framed and of verbatims. From the findings, it is seen that fever, the diarrhoea, the vomiting and the dribbles constituted the principal signs. The native or neonatal tooth and the use of the stick rub-tooth to clean the teeth in the evening and the phenomenon of rhizalyse were related to superstitious interpretations. Programs of information and communication would make it possible to better sensitize the populations to optimize the good practices in the children in active phase of teeth eruption

Death and Survival of Patients with Hansen's Disease in Colonial Korea / 의사학

The purpose of this research is to describe how Hansen's disease patients experienced the modern system of control of Hansen's disease introduced by Japan, and the inimical attitude of society against them in colonial Korea. The study also seeks to reveal the development of the system to eliminate Hansen's disease patients from their home and community to larger society and leprosarium in this era. Sorokdo Charity hospital (SCH), a hospital for Hansen's disease patients, was built in 1916, and vagrant Hansen's disease patients began to be isolated in this hospital beginning in 1917 by the Japanese Government-General of Korea (JGGK). Once the police detained and sent vagrant Hansen's disease patients to SCH, stigma and discrimination against them strengthened in Korean society. Because of strong stigma and discrimination in Korean society, Hansen's disease patients suffered from daily threats of death. First, their family members were not only afraid of the contagiousness of Hansen's disease but also the stigma and discrimination against themselves by community members. If a family had a Hansen's disease patient, the rest of community members would discriminate against the entire family. Furthermore, because Hansen's disease patients were excluded from any economic livelihood such as getting a job, the existence of the patients was a big burden for their families. Therefore, many patients left their homes and began their vagrancy. The patients who could not leave their homes committed suicide or were killed by their family members. The victims of such deaths were usually women, who were at the lower position in the family hierarchy. In the strong Confucian society in Korea, more female patients were killed by themselves than male patients. Moreover, all of patients victims in the murder were women. This shows that the stigma and discrimination against Hansen's disease patients within their families were stronger against women than men. Strong stigma and discrimination made the patients rely on superstition such as cannibalism. Patients believed that there were not any effective medicine. There were a few reports of patients who were cured, and many were treated with chaulmoogra oil in the modern Hansen's disease hospitals. Eating human flesh was known as a folk remedy for Hansen's disease. As such, patients began to kill healthy people, usually children, to eat their flesh. Increased stigma led to increased victims. Hansen's disease patients who left their homes faced many threats during their vagrancy. For survival, they established their own organizations in the late 1920's. The patients who were rejected to be hospitalized in the Western Hansen's disease hospital at Busan, Daegu, and Yeosu organized self-help organizations. The purpose of these organizations was first to secure the medicine supply of chaulmoogra oil. However, as stigma and discrimination strengthened, these organizations formed by Hansen's disease patients demanded the Japanese Government-General of Korea to send and segregate them on Sorok island. They did not know the situation of the inside of this island because news media described it as a haven for patients, and very few patients were discharged from this island to tell the truth. On this island, several hundreds of patients were killed by compulsory heavy labor, starvation, and violence. They were not treated as patients, but as something to be eliminated. Under strong suppression on this island, the patients resisted first by escaping this island. However, in 1937, some patients tried to kill a Korean staff but failed. Attempted murderers were all put in the jail, also located on this island. In 1941, a patient murdered another patient who had harassed other patients, and in 1942, Chunsang Lee, a patient, killed the director of Sorok island. These instances show that there was a system to eliminate Hansen's disease patients in colonial Korea.

Behavior and illusions: a model to study superstition in a participant replacement experiment

Abstract The notion of superstitious behavior can provide a basic background for understanding such notions as illusions and beliefs. The present study investigated the social mechanism of the transmission of superstitious behavior in an experiment that utilized participant replacement. The sample was composed of a total of 38 participants. Participants performed a task on a computer: they could click a colored rectangle using the mouse. When the rectangle was in a particular color, the participants received points independently of their behavior (variable time schedule). When the color of the rectangle was changed, no points were presented (extinction). Under an Individual Exposure condition, ten participants worked alone on the task. Other participants were exposed to the same experimental task under a Social Exposure condition, in which each participant first learned by observation and then worked on the task in a participant replacement (chain) procedure. The first participant in each chain in the Social Exposure condition was a confederate who worked on the task "superstitiously," clicking the rectangle when points were presented. Superstitious responding was transmitted because of the behavior of the confederate. This also influenced estimates of personal control. These findings suggest that social learning can facilitate the acquisition and maintenance of superstitious behavior and the illusion of control. Our data also suggest that superstitious behavior and the illusion of control may involve similar learning principles.

La anatomía y las prácticas adivinatorias en las antiguas civilizaciones / Anatomy and divination practices inancient civilizations

Se describe la relación de la anatomía con la aruspicina, también conocida como hieroscopia y extispicina. Se trata del método de adivinar, examinado las vísceras de un animal sacrificado e interpretando detalles de esta anatomía macroscópica con el fin de predecir el futuro, siempre ligado a una voluntad divina. Eran las antiguas civilizaciones las que practicaban este arte supersticioso de adivinar basados en la conformación anatómica que presentaban dichas vísceras. Por estas razones, es muy probable que estos individuos hayan desarrollado un notable conocimiento de la anatomía y que hayan utilizado una terminología anatómica propia que hoy desconocemos por falta de documentación.

The relation between anatomy with haruspicina (also called hieroscopia and extispicina) is described. This is the method to guess, examined the entrails of a slaughtered animal and interpreting details of this gross anatomy in order to predict the future, always linked to a divine will. Ancient civilizations were those who practiced this art to guess superstitious based on anatomical conformation presenting these viscera. For these reasons, it is likely that these individuals have developed considerable knowledge of anatomy and have their own anatomical terminology used today unknown for lack of documentation.

Investigação experimental em metacontingências e práticas supersticiosas: um caminho para estudos mais complexos / Experimental investigation in metacontingencies and superstitious practices: a way to more complex studies

A investigação de dinâmicas sociais, mais especificamente os estudos experimentais sobre metacontingências tem se deparado algumas vezes com padrões supersticiosos. Esse estudo foi baseado no modelo Meta, criado para um conjunto de pesquisas e acidentalmente produziu um padrão supersticioso. Não houve a seleção do padrão de contingências entrelaçadas desejado. A consequência cultural produziu um padrão supersticioso nos comportamentos dos participantes; um dado que pode sugerir que os padrões supersticiosos descritos, podem ter dificultado a seleção por metacontingências. A investigação de comportamentos supersticiosos, de regras supersticiosas, bem como os efeitos desses operantes em dinâmicas sociais, pode ser feita, em procedimentos como esse, de forma conjunta, compondo um fenômeno de maior complexidade.

The investigation of social dynamics, specifically experimental studies on metacontingencies has encountered sometimes with patterns superstitious. This study was based on the Meta Model, created for a set of researches and accidentally produced a pattern superstitious. There was no selection of the desired pattern of interlocking contingencies. The consequence produced a cultural pattern superstitious in behavior of the participants, a fact which may suggest that patterns described superstitious, may have hindered the selection by metacontingencies. The investigation of superstitious behaviors, superstitious rules, as well as the effects of these operants in social dynamics, can be done in procedures like this, jointly composing a phenomenon of greater complexity.

Comportamento supersticioso em estudantes universitários / Superstitious behavior in college students

Este estudo investigou o comportamento supersticioso em estudantes universitários. Participaram do experimento 10 alunos de diferentes cursos de graduação, de ambos os sexos e com a idade entre 18 e 29 anos. O experimento foi realizado em um dos cubículos do LAEC da PUC de Goiás equipado com um microcomputador, mouse e uma filmadora. Os participantes foram instruídos que no decorrer do experimento a palavra “parabéns” apareceria na tela do microcomputador. O local foi equipado com uma folha de papel com uma pergunta. A sessão teve a duração de sete minutos, cinco primeiros ocorriam no esquema de tempo fixo de 20 segundos e os dois últimos minutos eram referentes à extinção (TF 20s + Extinção). Dos registros em vídeo foram retiradas oito categorias dos principais fenômenos comportamentais como “manipulação de objetos”, por exemplo, e 47 subcategorias como “manipular o teclado”, “tocar a folha” e “tocar no celular”. O estudo demonstrou que os participantes tiveram um aumento considerável da frequência das respostas de manipular o computador durante as duas fases do experimento; grande parte dos estudantes não descreveu acontingência a qual foram expostos, em seguida ao experimento. Nove participantes comportaram-se como se existisse uma relação causal entre suas respostas e a apresentação do estímulo reforçador. Desse modo, as relações programadas foram de contiguidade e não de contingência e os efeitos observados podem ser explicados com base nas respostas que executaram no momento em que o reforçador era fornecido...

This study investigated the superstitious behavior in college students. Experiment participants were 10 students from different graduate students of both sexes and at the age between 18 and 29 years. The experiment was conducted in one of the cubicles of Goiás PUC LAEC equipped with a computer, mouse and a camcorder. The participants were told that the experiment of course the word “Congratulations” appear on the PC screen. The place was equipped with a paper sheet with a question. The session lasted seven minutes, five occurred in fixed time schedule of 20 seconds and the last two minutes were referring to extinction (TF 20s + Extinction). The video recordings were taken eight categories of the main behavioral phenomena as “manipulation of objects,” for example, and 47 subcategories like “manipulate the keyboard”, “touch paper sheet” and “touch phone.” The study showed that participants had a significant increase in the frequencyof responses to manipulate the computer during the two phases of the experiment; most students did not describe the contingency to which they were exposed, then the experiment. Nine participants behaved as if there was a causal relationship between their responses and the presentation of the reinforcer. Thus, the set of relations were not contiguity and contingency and the observed effects can be explained based on the answers that performed at the time the reinforcer was provided...

A Copa do Mundo é nossa: futebol e comportamento supersticioso / Football and superstitious behavior: regarding the World Cup

O futebol é um dos esportes mais difundidos no mundo. No Brasil, é importante símbolo do aspecto lúdico da cultura popular nacional. É aspecto típico do futebol a imprevisibilidade do resultado, comparativamente a outros esportes coletivos. Com tais características, pode-se dizer que trata se de contexto favorável ao surgimento de comportamentos supersticiosos. Buscou-se verificar se, mesmo em contexto tão profissionalizado quanto o do campeonato mundial realizado no país, superstições são manifestadas, e com quais características. A fonte de informação considerada foi o noticiáriosobre o campeonato. Manifestações supersticiosas foram assunto frequente das matérias jornalísticas e foram classificadas em três modalidades principais: 1) menções à coincidênciaentre algum fato ocorrido em campeonato anterior e fato atual, como indicação de sorte ou azar; 2) uso de estratégia ou amuleto por torcedores para trazer sorte à seleção do país ou azar aos adversários; 3) práticas de jogadores ou times para dar sorte ou evitar azar. A convivência de profissionalismo e preparação técnica com superstições foi objeto de discussão.

Football (or soccer, in the United States) is one of the most popular sports in theworld. In Brazil, it is an important symbol of the playful aspect of national popular culture. It is a typical aspect of football the unpredictability of the outcome, comparative to other collectivesports. With such characteristics, it can be reasoned as a favourable context to bring forth superstitious behaviour. It was attempted to verify if, even in a context as professional as the World Cup being held in the country, superstitions would manifest, and with which characteristics. The source of information considered was the news about the competition. Superstitious manifestations were a frequent subject of the journalistic pieces and were classified into three main modes: 1) mentions to the coincidence between a fact occurred in a former championship and a current fact, as a sign of good or bad luck; 2) the use of strategy or charm by the team supporters to bring luck to their national teams or bad luck to the adversaries; 3) practices of players or teams to bring good luck or avoid misfortune. The coexistence ofprofessionalism and technical preparation with superstitions was object of discussion.

Influência do ciclo lunar no parto: mito ou constatação científica?: [revisão] / Influencia del ciclo lunar en el parto: mito o constatación científica?: [revision] / Influences of lunar cycle in labor: myth or scientific finding?: [review]

Muitas superstições são encontradas em nossas vidas. Na medicina, uma profissão que se orgulha em métodos baseados em evidências para tratamentos, isso não é uma exceção. Uma superstição que abrange o parto é a influência de determinadas fases do ciclo da lua, mais especificamente a lua cheia. Embora estudos tenham demonstrado que o aumento de partos está relacionado com o ciclo lunar, existe discordância sobre quando ocorre o pico do volume de partos em cada fase da lua. Frente à divergência de resultados existentes na literatura que relaciona os eventos do ciclo lunar com parto, o objetivo desta revisão foi realizar um levantamento bibliográfico na tentativa de esclarecer esta cultura popular com base nos resultados apresentados por diferentes autores.

Superstitions are found everywhere in our lives, and medicine, a profession that is prides itself on an evidence-based approach to treatment, is not exempt. A superstition that pervades the labor and delivery floor is that it is busier during certain phases of the lunar cycle, specifically the full moon. Although some studies have demonstrated an increase in deliveries that are related to the lunar cycle, there has been disagreement about when, in the lunar cycle, the peak volume occurs. Front to the divergence of the existent results in the literature to relate the events of the lunar cycle with deliveries, the aim of this review was to accomplish the literature in the attempt of explaining this popular culture with base in the results presented by different researchers.

Se encuentran las supersticiones por todas partes en nuestras vidas, y la medicina, una profesión que tiene orgullo acerca de los tratamientos con base en evidencia, no está extinta. La influencia de ciertas fases del ciclo lunar, específicamente la luna llena, es una superstición sobre el parto. Aunque algunos estudios han demostrado un aumento en los partos que se relacionan al ciclo lunar, ha habido discordancia sobre cuando, en el ciclo lunar, el volumen máximo ocurre. Afronte a la divergencia de los resultados existentes en la literatura que relacionan los eventos del ciclo lunar con los partos, el objetivo de esta revisión era explorar la literatura en el esfuerzo de explicar esta cultura popular con la base en los resultados presentado por los diferentes investigadores.

Relação entre comportamento supersticioso e estímulo reforçador condicionado: uma replicação sistemática de Lee (1996) / The relationship between superstitious behavior and the conditioned reinforcing stimulus: a systematic replication of Lee (1996)

O objetivo foi verificar se um estímulo reforçador condicionado pode instalar comportamento supersticioso, replicando sistematicamente Lee (1996). A tarefa de doze participantes era mudar a disposição de cinco ícones dispostos no canto esquerdo da tela do computador, clicando o mouse; as mudanças não dependiam da localização do cursor na tela, quando os cliques ocorriam, mas sim do número de cliques. Na Fase 1, mudança na disposição dos ícones ocorria em um esquema de razão variável, as quatro primeiras mudanças apenas alteravam a disposição de cinco ícones diferentes e a quinta, produzia 5 ícones iguais. Pontos eram liberados, quando os ícones se igualavam. Na Fase 2, após alguns cliques no mouse (que podiam ser de 1 a 30), em que não produziam mudança nos ícones, os próximos quatro cliques produziam mudanças na disposição de cinco ícones diferentes e o quinto clique produzia a igualação dos ícones. Na Fase 3, a igualação ocorria diretamente, após "n" cliques. Dois tipos de respostas supersticiosas foram identificados: respostas de clicar sobre zonas de localização que continham ou não, os ícones e respostas de variar a localização dos cliques, após ausência de mudança ou de mudança nos ícones.

This study was conducted in order to ascertain if a conditioned reinforcing stimulus can give rise to superstitious behavior, using a systematic replication of Lee (1996). The task of the 12 participants was to change the icon display on the left side of the computer screen by clicking the mouse button. Icon changes did not depend on cursor location, but rather on the number of clicks. During phase 1, the icon display changed according to a variable ratio schedule, in which the first four changes referred to changes in the icon display only and the fifth change referred to an icon match. During phase 2, following a number of mouse clicks where icon change was not observed, the next four clicks changed the icon arrangement, although the icons remained the same, and the fifth click produced an icon match. In phase 3, icon match occurred immediately after "n" clicks. Two types of superstitious responses were identified: (1) clicking the mouse button on icons or in any other place on the screen that did not have icons and (2) location changes after an absence of change or following icon changes.

Beliefs of subfertile Saudi women

To assess the beliefs of infertile Saudi women and acquire information on alternative medicine usage by infertility patients. Between February 2008 and January 2009 a cross-sectional survey was performed in a tertiary hospital. Fifty- one patients attending the Reproductive Endocrinology and Infertility Medicine Department, Women's Specialized Hospital, king Fahad Medical City, Riyadh, Kingdom of Saudi Arabia were interviewed at random. They were asked questions pertaining to their beliefs and alternative therapies used to their beliefs and alternative therapies used to treat their infertility. Information was entered into an Excel sheet, and statistical analysis was carried out. Eighteen [35.3%] women believed their infertility was the result of the evil eye, and 13 [25.5%] believed it was due to envy. The first choice when the women realized they had difficulty conceiving were du'a [supplications] [n=23, 45.1%], visiting doctor [n=22;43.1%], and reading Qur'an [n=5; 9.8%]. Although most [n=37; 72.5%] ultimately turned to the Qur'an as a remedy. Herbal medicine was used by 35[68.6%] patients. We believe healthcare professionals should consider the personal beliefs and alternatives that subfertile women resort to

Avaliando a interação de instruções e comportamento supersticioso em Esquemas Concorrentes / Evaluating the interaction among instructions and superstitious behavior in Concurrent Schedules

O objetivo do presente estudo foi avaliar a interação entre instruções e comportamento supersticioso em um componente Ext de um esquema conc VI Ext. Participantes, estudantes do ensino médio, receberam instruções corretas ou incorretas antes das sessões. Nas instruções corretas, os participantes eram informados que deveriam responder a apenas um dos componentes do esquema concorrente; nas incorretas, que deveriam responder aos dois componentes. Antes e depois das sessões eram feitas perguntas sobre o que os participantes deveriam fazer durante as sessões. Quatro dos sete participantes responderam nos componentes Ext e VI por pelo menos uma sessão. Análise das frequências mostrou que três desses quatro participantes responderam em Ext durante toda a sessão. O responder supersticioso (reponder consistente em Ext) dependeu do quanto as instruções ou as contingências não verbais geraram variabilidade no responder no início das sessões.

Alterações ambientais independentes da resposta e sua interação com o relato verbal / Response-independent environmental changes and their interaction with verbal reports

Investigou-se os efeitos da exposição a eventos aversivos incontroláveis ou controláveis sobre o desempenho posterior a tal exposição e se estes efeitos seriam alterados pela solicitação de relatos do desempenho. Participaram 40 adultos distribuídos em 3 grupos experimentais: Controle, Fuga e Emparelhado. Na Fase 1 os participantes do Grupo Fuga e Emparelhado foram submetidos a 40 tentativas de apresentação de um som por até 5s: os participantes dos grupos Fuga podiam desligar os sons pressionando teclas no computador e os participantes do grupo Emparelhados foram submetidos à mesma distribuição e duração de sons de um participante dos grupo Fuga, mas não podiam desligar os sons. Os participantes também foram solicitados a fazer relatos sobre a tarefa e seu desempenho, variando-se o número de solicitações e as tentativas em que ocorreram. Todos os participantes passaram pela Fase 2 e todos podiam desligar o som clicando o mouse sobre ícones na tela do computador. Os resultados apontaram que em geral os participantes não tiveram desempenhos caracterizados como comportamento supersticioso ou desamparo aprendido e que padrões de respostas na Fase 1 estão relacionados com os desempenhos na Fase 2. Quanto ao relato, dizer que sabiam o que fazer não foi preditivo de sucesso na Fase 2, mas sucessivas solicitações de relato parecem ter promovido descrição, pelo participante, de seu comportamento e de auto-observação.

The present study investigated the effects of exposure to both controllable and uncontrollable aversive events on the performances of adults. A second goal was to evaluate the effects of requests for verbal reports on participants’ performances. Forty adults were assigned to 3 groups: participants of the Escape Group were exposed to a Training Condition where an aversive sound could be turned off by their responses. Participants of the Yoked Group were exposed to the same Training Condition, but no responses were effective in turning off the sound. Participants of all Groups were exposed to a Test Condition where a different response turned off the sound. Participants of the Escape and Yoked Groups were assigned to 1 of 3 verbal report conditions where they were asked if they knew how to turn off the sound in given trials. Results did not suggest effects associated with helplessness or superstitious behavior, but specific patterns of responding to the Training Condition were closely related to participants’ performances in the Test Condition. Results showed that the verbal reports did not contribute to the emergence or prevention of helplessness.

Crenças irracionais, ajustamento psicológico e satisfação de vida em estudantes universitários / Irrational beliefs, psychological adjustment and life satisfaction in college students

Crenças irracionais (CIs) são interpretações ilógicas da realidade que colaboram para o desenvolvimento de perturbações emocionais. A premissa deste estudo é que as CIs podem estar relacionadas ao ajustamento emocional e à satisfação de vida. Estudantes universitários (n=157), responderam ao Questionário de Crenças Irracionais, à Escala de Crenças Irracionais, à Escala Fatorial de Neuroticismo e à Escala de Satisfação de Vida. As CIs apresentaram correlações positivas com dois fatores da Escala Fatorial de Neuroticismo (Vulnerabilidade e Ansiedade) e negativa com idade e com satisfação de vida. Os resultados levam a reflexões importantes sobre a efetividade da Terapia Cognitiva, em especial da Terapia Racional Emotivo-Comportamental, para o ajustamento emocional e para a satisfação de vida dos clientes, que poderiam ser medidas indiretas de sucesso terapêutico.

Irrational beliefs (IB) are illogical interpretations of reality that contribute to the development of emotional problems. This study aims to show that irrational beliefs in college students (n=157) might be related to emotional adjustment and life satisfaction. The participants have completed Irrational Beliefs Questionnaire, Neuroticism Factorial Scale and Life Satisfaction Scale. The IB showed positive correlation with two factors of the Neuroticism Factorial Scale (Vulnerability and Anxiety), and negative correlation with age and life satisfaction. The results suggest important considerations on the effectiveness of Cognitive Therapy, especially of Rational Emotive Therapy, for the emotional adjustment and life satisfaction of the clients, which could be an indirect measure of the therapeutic success.

Comportamento supersticioso em esquemas múltiplos: estudo sobre a interação do comportamento verbal com o comportamento mantido por relação acidental com reforço / Superstitious behavior in multiple schedules: a study about interaction among verbal behavior and behavior maintained by accidental relationship with reinforcement

A interação do comportamento "supersticioso" com o comportamento verbal foi avaliada em três experimentos. Os participantes receberam diferentes instruções sugerindo que responder poderia produzir pontos. Nas sessões experimentais, a cor de um retângulo que aparecia no monitor de um computador era relacionada à vigência de uma situação de apresentação de pontos independentemente do responder ou à vigência de outra situação em que os pontos não eram apresentados (mult VT 8 e EXT). Ao final de cada sessão, os participantes tinham de descrever o que faziam na sessão. Nos três experimentos, apenas alguns participantes desenvolveram comportamento "supersticioso", independentemente do tipo de instrução apresentada no início da sessão. Ao final das sessões, os participantes descreviam seus próprios comportamentos. Os resultados sugerem que o desempenho não-verbal do participante controlou seus auto-relatos e que as próprias contingências do esquema múltiplo foram responsáveis pelo comportamento "supersticioso" mais do que instruções ou auto-relatos.

The interaction between "superstitious" behavior and verbal behavior was evaluated in three experiments. The participants received different instructions suggesting that responses could score points. In experimental sessions, a rectangle’s color on the computer screen indicated a situation of point presentarion regardless of the participant’s responses or another situation in which the points could not be presented (mult VT 8 s EXT). At the end of each session, participants had to describe what they were doing. In three experiments, only a few participants developed "superstitious" behavior, regardless of the kind of instruction presented at the beginning of the session. At the end of the sessions, participants described their own behavior. The results indicate that the non-verbal performance of the participants controlled their self-assessment and that the very contingencies of multiple schemes were responsible for the "superstitious" behavior, more than self-assessment or instructions.

Menstruation in rural igbo women of South East Nigeria : attitudes, beliefs and practices

Many cultures hold on to different beliefs and retain community-defined restrictions for menstruating women. The Igbo society of southeast Nigeria is rich in culture, myths and superstitions but, surprisingly no documentation exists on menstrual beliefs and practices among the population. This questionnaire-based cross sectional study supplemented with in-depth interviews evaluated the beliefs, myths and traditional practices associated with menstruation within rural Igbo communities. It revealed that the menstrual egress is of great significance in Igbo culture and must be disposed of carefully to avoid exposure to witchcraft and rituals. Some respondents observed self-imposed restrictions on exercises, food items, visits and sex in order to maintain physical and spiritual cleanliness, lessen discomfort and avoid embarrassment. Gynaecologists working in this region should utilize the opportunities of clinical consultations to discuss menstrual health issues with their female patients and educate them on the physiology and significance of menstruation. (Afr Reprod Health 2008; 12[1]:109-115)

distinction to pregnancy, distinction of attitude toward fables related to pregnancy, delivery and the care of newborn

The aim of this research is to study the pregnant mothers attitude towards fables related to pregnancy, delivery and the care of new born a sample taken from kalyobia and Assuit governorate. The motive beyond applying this study is what researcher notice through their interaction with pregnant women in the department of caring of pregnancy women in the hospital. They notice the spreading of fable thinking among them, and how they use it in handling with every aspect concerning their life. This fable thinking has abad negative impact on people roles in social life, which prevent the society from achieving economic, social, and health growth. The sample is composed of 200 pregnant woman in their first trimester of pregnancy, and it was divided into 50 illiterate housewives from upper Egypt [Assuit], and the same from Delta [Benha]. Other 50 are educated wives, and they are employees from upper Egypt, and the same number from Delta [Benha]. Some variables were fixed [age- economic and social rank]. The samples were chosen random from ante-natal chinic in Assuit university hospital and Benha university hospital. The tool of search was interviewing schedule to measure the trends towards fables. It's divided into two parts. The first one is composed of fables related to pregnancy and delivery. The second one, is related to the caring of newborn the form was filled in by researcher and it would take for 30 minutes to 15 minutes for two days weekly and alternately to each hospital. The rate of cases reaches 5 cases weekly from each hospital. The study started from the first of January, 2003, till the end of September, 2003. the result of the present study revealed the publicity of fables are increased more among the percentage of pregnant woman heared the fables related to pregnancy and thought that it's right educated woman in Assuit, 9.12% illiterate woman in Benha 36.96%, educated woman in Benha 37.12% and illiterate woman in Assuit 46.48% and it become clear at level 0.001. the current study emphasizes the importance of working on changing this fable thinking in the subject of study. This shows the important role of mothers, who are raising and caring of children. This was driven from these negative trends, which could have a negative impact on mother, child, and family sociology to prevent the inheritance of these negative trends, from generation to another

The Tao of bao: a randomised controlled trial examining the effect of steamed bun consumption on night-call inpatient course and mortality

<p><b>BACKGROUND</b>Medical superstitions remain prevalent in today's stressful and technology driven healthcare environment. These irrational beliefs commonly involve night calls, which are periods of volatile workload. In Singapore and Hong Kong, it is commonly held that consumption of steamed buns ("bao") by on-call physicians is associated with increased patient admissions and mortality, due to a homonymous interpretation of the word "bao" in dialect.</p><p><b>MATERIALS AND METHODS</b>A prospective unblinded randomised controlled trial with a permuted block randomisation design was performed on weekdays over 6 weeks. Steamed buns or control food were offered to the internal medicine night-call team of a tertiary-care hospital on a nightly basis. Information on admissions and mortality was collected from the hospital electronic database. Data on sleep patterns and shift duration were obtained by interview.</p><p><b>RESULTS</b>There were no significant differences in the median number of hours slept on days on "bao" administration versus "control" intervention (2 +/- median absolute variation of 1.5 h vs 2 +/- 1.5 h, P = 0.30) or in the number of hours spent in the hospital (30.8 +/- 1.9 h vs 30.5 +/- 2.2 h, P = 0.09). There were no significant differences in the median number of general ward admissions per night (n = 73 +/- 6 versus 71 +/- 7 admissions, P = 0.35), monitored care unit admissions (4 +/- 1.5 vs 4 +/- 1.5 admissions, P = 0.65) or inpatient mortality (2 +/- 1.5 vs 2 +/- 1.5 deaths per night, P = 0.47).</p><p><b>CONCLUSION</b>The consumption of steamed buns ("bao") has no effect on inpatient admissions, mortality, or sleep duration on call. Regardless, our results indicate that the night call in Singapore remains a challenge in terms of workload and shift duration.</p>

Take a bao if you are not superstitious

<p><b>INTRODUCTION</b>Singaporeans are superstitious, and medical staff are no exception to the rule. We conducted a survey to determine the prevalence of superstitious beliefs and practices amongst doctors, nurses and medical students in Singapore.</p><p><b>METHODS</b>Internet and face-to-face surveys of 68 respondents, all of whom completed the survey after being threatened with curses and hexes.</p><p><b>RESULTS</b>Sixty-eight doctors, nurses and medical students responded to our survey. Only 11 admitted to being superstitious, yet 31 believed in the ill-fortune associated with eating bao or meat dumplings, 6 in the nefarious powers of black (5) or red (1) outfits on call, and 14 believed that bathing (6 insisting on the powers of the seven-flower bath) prior to the onset of a call portended good fortune, in terms of busy-ness of a call. Twenty-four believed in "black clouds", i.e. people who attracted bad luck whilst on call, and 32 refused to mouth the words "having a good call" until the day after the event. We discovered 2 hitherto undescribed and undiscovered superstitions, namely the benefits of eating bread and the need to avoid beef, for the good and ill fortune associated with their ingestion.</p><p><b>DISCUSSION</b>Superstitious practices are alive and well in modern-day Singapore, the practice not necessarily being restricted to the poorly-educated or foolish.</p>

Cricket singing means rain: semiotic meaning of insects in the district of Pedra Branca, Bahia State, northeastern Brazil

Este artigo discute os significados semióticos atribuídos ao aparecimento e/ou comportamento dos insetos de acordo com o conhecimento etnoentomológico dos moradores do povoado de Pedra Branca, Bahia, Brasil. Dados foram obtidos entre fevereiro a maio de 2001 através de entrevistas semi-estruturadas e gravadas com 9 homens e 25 mulheres, cujas idades variaram de 19 a 82 anos. Os dados foram analisados pelo método do modelo de união, que considera toda informação disponível sobre o assunto pesquisado. Vinte tipos de insetos foram associados com acontecimentos bons e ruins, assim como a indicação de mudanças atmosféricas. O modo como os indivíduos percebem e interpretam o aparecimento e/ou comportamento de certas espécies de insetos depende da formação cultural de cada indivíduo. Foram registrados os seguintes significados semióticos: funesto, funéreo, ditoso, meteórico, societário, monetário e de abundância ou escassez. As crenças no poder augural dos insetos em Pedra Branca estão bem arraigadas na tradição local, sendo transmitidas de geração a geração pela via oral. Espera-se que as informações sejam levadas em consideração por pesquisadores interessados em estudos de conservação da entomofauna local e de etnobiologia.