Associations of High-Density Lipoprotein Cholesterol and Framingham Cardiovascular Risk in African Type 2 Diabetics with Diabetic Retinopathy | Chapter 8 | Highlights on Medicine and Medical Research Vol. 8

 The aim of this study was to see whether high-density lipoprotein cholesterol (HDL-C) and Framingham cardiovascular disease (CVD) were linked to diabetic retinopathy (DR). The most common cause of visual impairment (VD) in the world is DR.

Methodologies: A cross-sectional analysis of 200 T2DM Central Africans was conducted. Using Tertiles of HDL-C (stratification = lowest 40 mg/dL, average or intermediate = 40 - 74.9 mg/dL, highest 75 mg/dL) and Framingham risk stratification (ten percent and ten percent ), logistic regression models were used to examine socio-biographical, laboratory, and eye examination key outcome measures.

Results: Of the 200 T2DM patients, 120 (35.5%) had DR, and of the DR patients, 116 (n = 96.7%) had VD. Between DR rates and HDL-C stratification, there was a significant U-shaped relationship. The significant independent determinants of DR in the usual HDL-C population were elevated 8-hydroxydeoxyguanosine and 10-year Framingham risk > 10%. Smoking status and a 10-year Framingham risk of 10% or less were substantially independent determinants of DR in the highest HDL-C category. Smoking status, insulin resistance, and rising levels of HDL-C were important independent determinants of DR in the 10-year Framingham risk 10% category.

Conclusion: In T2DM Central Africans, DR and VD remain a public health problem. HDL-C levels tend to be higher in T2DM Central Africans with DR and VD than in T2DM Central Africans without DR and VD. HDL-C may be more tightly regulated by genetic factors (black Bantu ethnicity) in T2DM patients with DR than the other lipoproteins, as recorded in Indians, African-Americans, and Japanese people. Smoking status, global cardiovascular disease risk, insulin resistance, and oxidative stress were the most preventable environmental risk factors for DR.

Author (s) Details

Benjamin Longo-Mbenza
Faculty of Health Sciences, Walter Sisulu University, Mthatha, South Africa.

Moise Mvitu Muaka
Department of Ophthalmology, University of Kinshasa, Kinshasa, Congo.

Thierry Gombet
Emergency Service, University Hospital Centre, Brazzaville, Congo.

Igor Longo Phemba
School of International Studies, Wenzhou Medical College, Wenzhou, China.

Steve Cook
he Eye Centre, East London, South Africa.

Emmanuel Mve Mengome
Faculty of Medicine, University of Health Sciences, Libreville, Gabon.

View Book :- https://stm.bookpi.org/HMMR-V8/article/view/825

Critical Review on Prophetism, Charism and Agwu: Striking a Balance between Discriminatory Belief and Reality | Chapter 9 | Recent Advances in Science and Technology Research Vol.5

 

Charismatic gifts, though tautological, is a catch word amongst Christian denominations, Catholics
and non-Catholics alike. Claim of charisms is an assurance of a team of followers and adherents. The
more one is able to hypnotize the people into believing that he has charisms, the more famous he
becomes and the greater respect he commands. He immediately begins to answer “Man of God”.
Fortune telling confused as prophesying is the most popular amongst these uninformed. Uttering of
unintelligible sounds, frenzy shaking and rolling or dancing in spirit are common signs that one is
possessed by the spirit of prophecy amongst Christians of today. This paper questions the
authenticity of the Christian prophetic gift claims against the backdrop of African (Igbo of Nigerian)
traditional possession by the Agwu spirit. One gets increasingly concerned with the truth value of the
claims that Christian prophetic spirit is good while African Agwu spirit is evil since most signs seen
amongst Christian prophets and prophetesses are not really different from the ones seen in the life of
those possessed by Agwu in African Traditional Religion understanding. Further, people possessed
by Agwu are known for possessing supernatural powers like healings, visions, auditions and even
more. If this is the case, why must the later be repudiated by the former and why must Christians
regard them as unbelievers and in need of conversion? Could it not be that the native Africans are
coerced into accepting the belief of the Westerner as authentic to the unfortunate neglect of the even
superior African belief and experience? This and other similar issues form the status quaestionis of
this paper

Author(s) Details
Dominic Obielosi
Department of Religion and Human Relations, Nnamdi Azikiwe University, Awka, Anambra State, Nigeria.

View Book :- https://bp.bookpi.org/index.php/bpi/catalog/book/241