Metabolic syndrome – early cardio-metabolic, vascular and hepatic changes

Background: Metabolic syndrome (MetS) is a combination of several cardio-metabolic risk factors including obesity, hyperglycemia, hypertension and dyslipidemia. MetS has been associated with increased levels of apolipoprotein B (apoB) and low-density lipoprotein oxidation (OxLDL) and with an increased risk of cardiovascular disease and non-alcoholic fatty liver disease. Aims: To establish the relation of apoB and OxLDL with the MetS development and to determine the status of MetS as a risk factor for adverse liver changes and for subclinical atherosclerosis. Subjects and Methods: The present thesis is part of the two large scale population-based, prospective, observational studies. Cardiovascular Risk in Young Finns study was launched in 1980 including 3,596 subjects aged 3-18 years. Thereafter follow-up studies have been conducted regularly. In the latest follow-ups that were performed in 2001 (N=2,283) and 2007 (N=2,204), non-invasive ultrasound studies were introduced to the study protocol to measure subclinical atherosclerosis i.e. carotid intima-media thickness (IMT), carotid artery distensibility (Cdist) and brachial flow-mediated dilatation (FMD). Alanine-aminotransferase (ALT) and gammaglutamyltransferase (GGT) were measured in 2007 to assess liver function. The Bogalusa Heart Study is a long-term epidemiologic study of cardiovascular risk factors launched in 1972 in a biracial community of Bogalusa, Louisiana, USA. Total of 374 youths (aged 9-18 years at baseline in 1984-88) who underwent non-invasive ultrasound studies of the carotid artery as adults, were included in the analyses of the present thesis. Results: The odds ratios (95% confidence intervals) for MetS incidence during a 6-year follow-up by quartiles of apoB were 2.0(1.0-3.8) for the second quartile, 3.1(1.7-5.7) for the third quartile and 4.2(2.3-7.6) for the fourth quartile. OxLDL was not independently associated with incident MetS. Youth (aged 9-18 years) with MetS or with high body mass index were at 2-3 times the risk of having MetS, high IMT, and type 2 diabetes 24-years later as adults. IMT increased 79±7μm (mean±SEM) in subjects with MetS and 42±2μm in subjects without the MetS (P<0.0001) during 6- years. Subjects who lost the MetS diagnosis during 6-year follow-up had reduced IMT progression compared to persistent MetS group (0.036±0.005vs.0.079±0.010 mm, P=0.001) and reduced Cdist change compared to incident MetS group (-0.12±0.05vs.-0.38±0.10 %/mmHg, P=0.03) over 6-year follow-up. MetS predicted elevated ALT (β±SEM=0.380±0.052, P<0.0001 in men and 0.160±0.052, P=0.002 in women) and GGT (β±SEM=0.240±0.058, P<0.0001 in men and 0.262±0.053, P<0.0001 in women) levels after 6-years. Conclusions: These findings suggest that apoB may give additional information on early metabolic disturbances predisposing MetS. MetS may be used to identify individuals at increased risk of developing atherosclerosis and non-alcoholic liver disease. However, recovery from the MetS may have positive effects on liver and vascular properties.

Sions döttrar : de laestadianska kvinnorna som traditionsförmedlare i norra svenska Österbotten åren 1927–2009

Sions döttrar är en kyrkohistorisk avhandling om de laestadianska kvinnornas traditionsförmedling inom Rauhan Sana-riktningen åren 1927–2009 i norra svenska Österbotten. Underökningen gäller den laestadianska traditionens innehåll, form och mål. Den inriktar sig på den traditionsförmedling som har skett i de laestadianska hemmen och i den laestadianska mötesinstitutionen. I avhandlingen analyseras traditionsförmedlingen utifrån begreppen tradition, kallelse och identitet. I begreppet tradition framträder det innehåll, eller stoff, som har förmedlats från generation till generation. Traditionsstoffet har utsatts för impulser från det omgivande samhället, vilket har orsakat att traditionen har omformulerats och omdefinierats under åren. Influenserna utifrån har även lett till att gamla traditioner har dött ut och nya har uppstått. Det andra begreppet, kallelse, innebär att kallelsetanken ständigt är närvarande även om begreppet sällan används. I de laestadianska hemmen har förmedlingen av traditionsstoffet skapat ett kallelsemedvetande. De laestadianska kvinnorna har, motiverade av kallelsetanken, implementerat traditionsstoffet i sina hem. De primära formerna i den laestadianska traditionsförmedlingen har varit den muntliga förmedlingen och beteendeförmedlingen. Utmärkande för hemmens traditionsförmedling har varit oregelbundenhet och spontanitet. De mål som kvinnorna har haft för traditionsförmedlingen har varit flerdimensionella. Det främsta målet har varit eskatologiskt, nämligen evigt liv i himlen. På vägen till detta slutmål har det funnits andra mål. Ett sådant mål är en individuell identitet som ”kristen”, avvikande från det sekulariserade samhället. Termen ”kristen” har ofta, men inte alltid, sammanfallit med termen ”laestadian”. Samtidigt hör den individuella laestadianska identiteten mycket nära samman med den sociala, laestadianska identiteten. Den enskilda laestadianen behöver troendegemenskapen, såväl den lilla församlingen, familjen, som den stora församlingen, den laestadianska väckelserörelsen.

Pala(a)vaa tunteiden etiikkaa

Mari Krappalan väitöskirja "Burning (of) ethics of the passions : contemporary art as a process" tarkastettiin Taideteollisen korkeakoulun Taidekasvatuksen osastolla 11.12.1999.

Jesus and the Gentiles

Doktorsavhandlingen Jesus and the Gentiles belyser Jesu attityder gentemot hedningarna. Evangelierna nämner endast två konkreta tillfällen där Jesus hjälper en hedning – en syrisk-fenikisk kvinna (Mark. 7:24–30/Matt. 15:21–28) och en officer i Kafarnaum (Matt. 8:5–13/Luk. 7:1–10). För att förstå Jesu attityder gentemot hedningarna är det viktigt att belysa den sociala, religiösa, ideologiska och etniska bakgrunden av Jesu verksamhet. I ljuset av de arkeologiska utgrävningarna och literära källorna är det klart att i början av första seklet bestod den stora majoriteten av Galileens befolkning av judar. Fastän Jesu verksamhet berörde närmast judar började de tidiga kristna med hednamissionen redan under 40-talet. Hur kan denna unika utveckling förklaras? Inom judendomen var hedningarnas möjliga frälsning oftast anknuten till uppfyllelsen av Israels eskatologiska restauration. De tidiga judekristna trodde att Jesus var Messias och att den eskatologiska tiden hade börjat. Dessa premisser gav de tidiga kristna upphov att tolka GT:s skrifter och Jesu ord och mission från en eskatologisk synvinkel som medförde att frälsingen skulle beröra Israel och även hedningarna. Just i ett eskatologiskt sammanhang är det sannolikt att Jesu liknelser om måltiden i Guds rike (Matt. 8:11-12) och om senapsfrön som växer och blir till ett stort träd (Mark. 4:30–32), refererar till hedningar som skall komma in i Guds rike. De tidiga jude-kristnas hednamission har sina rötter i Jesu förståelse om att den eskatologiska tiden har blivit installerad på något sätt. Även om Jesu verksamhet inte berörde direkt hedningar är det klart att enligt vissa av Jesu autentiska ord var han övertygad om att under den kommande eskatologiska uppfyllelsen skulle en del av hedningarna få plats i Guds rike (Matt. 8:11-12; 11:22-24; 12:41-42).

Kahvila Esplanad : Hintaluettelo

Ruokalista

Composite artistry in the Book of Numbers : a study in biblical narrative conventions

The present thesis discusses the coherence or lack of coherence in the book of Numbers, with special regard to its narrative features. The fragmented nature of Numbers is a well-known problem in research on the book, affecting how we approach and interpret it, but to date there has not been any thorough investigation of the narrative features of the work and how they might contribute to the coherence or the lack of coherence in the book. The discussion is pursued in light of narrative theory, and especially in connection to three parameters that are typically understood to be invoked in the interpretation of narratives: 1) a narrative paradigm, or ‘story,’ meaning events related to each other temporally, causally, and thematically, in a plot with a beginning, middle, and end; 2) discourse, being the expression plane of a narrative, or the devices that an author has at hand in constructing a narrative; 3) the situation or languagegame of the narrative, prototypical examples being factual reports, which seeks to depict a state of affairs, and storytelling narratives, driven by a demand for tellability. In view of these parameters the present thesis argues that it is reasonable to form four groups to describe the narrative material of Numbers: genuine narratives (e.g. Num 12), independent narrative sequences (e.g. Num 5:1-4), instrumental scenes and situations (e.g. Num 27:1-5), and narrative fragments (e.g. Num 18:1). These groups are mixed throughout with non-narrative materials. Seen together, however, the narrative features of these groups can be understood to create an attenuated narrative sequence from beginning to end in Numbers, where one thing happens after another. This sequence, termed the ‘larger story’ of Numbers, concerns the wandering of Israel from Sinai to Moab. Furthermore, the larger story has a fragmented plot. The end-point is fixed on the promised land, Israel prepares for the wandering towards it (Num 1-10), rebels against wandering and the promise and is sent back into the wilderness (Num 13-14), returns again after forty years (Num 21ff.), and prepares for conquering the land (Num 22-36). Finally, themes of the promised land, generational succession, and obedience-disobedience, operate in this larger story. Purity is also a significant theme in the book, albeit not connected to plot in the larger story. All in all, sequence, plot, and theme in the larger story of Numbers can be understood to bring some coherence to the book. However, neither aspect entirely subsumes the whole book, and the four groups of narrative materials can also be understood to underscore the incoherence of the work in differentiating its variegated narrative contents. Numbers should therefore be described as an anthology of different materials that are loosely connected through its narrative features in the larger story, with the aim of informing Israelite identity by depicting a certain period in the early history of the people.

Noituutta, taikuutta ja kansanuskoa ennen ja nyt

Witchcraft, Magic and Popular Religion – XI Gustav Vasa Seminar 11.-12.6.2013 Jyväskylän yliopistossa.