985 resultados para a Medicinal plants


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AC Biosusceptometry (ACB) was previously employed towards recording gastrointestinal motility. Our data show a reliable and successful evaluation of gastrointestinal transit of liquid and solid meals in rats, considering the methods scarcity and number of experiments needed to endorsement of drugs and medicinal plants. ACB permits real time and simultaneous experiments using the same animal, preserving the physiological conditions employing both meals with simplicity and accuracy.

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The oregano is a plant, rich in essential oil and very used as spice in the preparation of foods. The objective of this paper was to analyze the viability of irrigation for oregano in Presidente Prudente, São Paulo state, Brazil, including economic risk factors, their effect on irrigation total cost, as well as the different pumping kinds. The Monte Carlo simulation was utilized to study the economic factors: fixed cost, labor, maintenance, pumping and water. The use of irrigation for the oregano in the region of Presidente Prudente is indicated because of its economic feasibility and the reduced risks. The average values of the benefit/cost for all water depths tested were higher than 1, indicating viability. The use of irrigation promoted lower risks compared to the non irrigated crop. The micro irrigation system presented greater sensitivity to changes of prices of the equipment associated to the variation of the useful life of the system. The oregano selling price was the most important factor involved in annual net profit. The water cost was the factor of lesser influence on the total cost. Due to the characteristic of high drip irrigation frequency there was no difference between the tariffs based in use hour of electric energy classified as green and blue, which are characterized by applying different rates on the energy consumption and demand according to the hours of day and times of the year. For the studied region it was recommended drip irrigation water management of oregano with the daily application of 100% of pan evaporation Class A using electric motor with tariffs blue or green.

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The Passifloraceae family is extensively used in native Brazilian folk medicine to treat a wide variety of diseases. The problem of flavonoid extraction from Passiflora was treated by application of design of experiments (DOE), as an experiment with mixture including one categorical process variable. The components of the binary mixture were: ethanol (component A) and water (component B); the categorical process variable: extraction method (factor C) was varied at two levels: (+1) maceration and (-1) percolation. ANOVA suggested a cubic model for P. edulis extraction and a quadratic model for P. alata.These results indicate that the proportion of components A and B in the mixture is the main factor involved in significantly increasing flavonoid extraction. In regard to the extraction methods, no important differences were observed, which indicates that these two traditional extraction methods could be effectively used to extract flavonoids from both medicinal plants. The evaluation of antioxidant activity of the extract by ORAC method showed that P. edulis displays twice as much antioxidant activity as P. alata. Considering that maceration is a simple, rapid and environmentally friendly extraction method, in this study, the optimized conditions for flavonoid extraction from these Passiflora species is maceration with 75% ethanol for P. edulis and 50% ethanol for P. alata.

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Im Zentrum der vorliegenden Untersuchung steht die Nutzung von Medizinalpflanzen vor dem Hintergrund einer zurückgehenden Phytodiversität in Nordbenin. Die Dissertation ba-siert auf ethnologischen Forschungen, die in das interdisziplinäre Forschungsprojekt BIOTA (Biodiversity Monitoring Transect Analysis in Africa) eingebunden sind. Das BIOTA-Projekt untersucht die Wirkung menschlichen Handelns (insbesondere Nutzung) auf die Biodiversi-tät und versucht aus diesen Erkenntnissen Maßnahmen zum Erhalt der biologischen Vielfalt abzuleiten. Die vorliegende Studie basiert auf einem 13-monatigen Feldforschungsaufenthalt im Zeitraum von April 2004 bis August 2006 in der nordbeninischen Gemeinde Ouassa-Pehunco. Meine Informanten sind überwiegend traditionelle Heiler, mit denen ich standardi-sierte und offene Interviews durchführte, deren Behandlungsverfahren und Heilzeremonien ich teilnehmend beobachtete sowie dokumentierte und auf deren Initiative hin ich mich bei dem Aufbau eines Medizinalpflanzengartens einbrachte (cf. Kap. 1). In diesem Forschungsfeld situiere ich mich mit der Frage nach dem Einfluss einer verän-derten Pflanzenvielfalt auf die traditionelle medizinische Versorgung der Baatombu Nordbe-nins. Die Beantwortung dieser Frage erfolgt in mehreren Schritten. 1. Die Phytodiversität nimmt, wie von naturwissenschaftlicher Seite bestätigt, in der Region ab. 2. Lokale Heilkun-dige nehmen diesen Rückgang an verfügbaren Heilpflanzen ebenso wahr. 3. Die Abnahme der Pflanzenbestände führen die Heiler vor allem auf den Baumwollanbau und die demogra-fischen Entwicklungen der Region zurück - dies entspricht ebenfalls den Auffassungen von Naturwissenschaftlern, die eine Verdichtung der landwirtschaftlichen Bodennutzung fest-stellten. 4. Heilkundige und Heilpflanzenverkäuferinnen vermerken eine zunehmende Nach-frage nach lokaler Pflanzenmedizin aufgrund der steigenden Bevölkerungszahlen. 5. Die pflanzenbasierte Gesundheitsversorgung der lokalen Bevölkerung ist jedoch relativ gesi-chert, da die Heiler sich alternativ wirkender Medizinalpflanzen bedienen, ihre Therapiefor-men der veränderten Lage anpassen (z.B. geringere Dosierungen) und sie regelmäßig genutz-te Pflanzen im Medizinalpflanzengarten Guson wieder anpflanzen. Ein wichtiger Aspekt der Arbeit ist, dass die Heilpraktiken der Baatombu nicht allein auf naturheilkundlichem Erfahrungswissen beruhen, sondern in magisch-religiöse Vorstellungen eingebettet sind (cf. Kap. 2). Demzufolge untersuche ich die lokalen Krankheits- und Ge-sundheitsvorstellungen und die symbolischen Klassifikationen von Heilpflanzen und Krank-heiten (cf. Kap. 3). Ich stellte fest, dass nach Auffassung von Heilkundigen soziokulturelle Faktoren wie der Zeitpunkt und der Ort einer Sammlung sowie entsprechende Ernte-Rituale die medizinische Wirksamkeit von Pflanzen maßgeblich bedingen (cf. Kap. 5). Die Umwelt-klassifikation der Heiler (Landschafts- und Vegetationstypen) richtet sich demzufolge nach dem medizinischen Wert, den sie einer Heilpflanze zuschreiben (cf. Kap.4). Basierend auf diesen Erkenntnissen wurde von einigen engagierten Heilern und mit Un-terstützung von BIOTA, der GTZ und der Deutschen Botschaft der Medizinalpflanzengarten Guson eingerichtet, der eine Antwort auf die regionale Ressourcenverknappung darstellt und in seiner Anlage dem lokalen ökologischen und heilkundlichen Wissen der Heiler entspricht (cf. Kap. 6). Den Anwendungsbezug der Forschung nutzten die Heiler, um sich als Interes-sensgemeinschaft für den Erhalt der benötigten pflanzlichen Ressourcen einzusetzen.

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This commentary is based on a general concern regarding the low level of self-criticism (-evaluation) in the interpretation of molecular pharmacological data published in ethnopharmacology-related journals. Reports on potentially new lead structures or pharmacological effects of medicinal plant extracts are mushrooming. At the same time, nonsense in bioassays is an increasing phenomenon in herbal medicine research. Only because a dataset is reproducible does not imply that it is meaningful. Currently, there are thousands of claims of pharmacological effects of medicinal plants and natural products. It is argued that claims to knowledge in ethnopharmacology, as in the exact sciences, should be rationally criticized if they have empirical content as it is the case with biochemical and pharmacological analyses. Here the major problem is the misemployment of the concentration-effect paradigm and the overinterpretation of data obtained in vitro. Given the almost exponential increase of scientific papers published it may be the moment to adapt to a falsificationist methodology.

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Elevated glucocorticoids are a key risk factor for metabolic diseases, and the glucocorticoid-activating enzyme 11beta-hydroxysteroid dehydrogenase 1 (11beta-HSD1) represents a promising therapeutic target. We measured the potential of six traditional antidiabetic medicinal plants extracts to inhibit 11beta-HSD1 activity and glucocorticoid receptor (GR) activation in transfected HEK-293 cells. Leave extracts of Eriobotrya japonica preferentially inhibited 11beta-HSD1 over 11beta-HSD2. Extracts of roasted but not native coffee beans preferentially inhibited 11beta-HSD1 over 11beta-HSD2, emphasizing the importance of sample preparation. Thus, natural compounds inhibiting 11beta-HSD1 may contribute to the antidiabetic effect of the investigated plant extracts.

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El presente trabajo se llevó a cabo en 7 bajos alcalinos ubicados en el sector más llano de la cuenca del arroyo del Azul (centro de la provincia de Buenos Aires, Argentina). Dichos ambientes, debido a sus limitaciones edáficas, son destinados a la cría de ganado bovino. El objetivo del presente trabajo es analizar estas unidades del paisaje desde una perspectiva que permita valorizarlos aún más, a partir de la consideración de la gran diversidad de especies botánicas de valor medicinal que se desarrolla en ellos. Se identificaron 150 especies, de las cuales 81 (54%) resultaron con propiedades medicinales. La familia con mayor cantidad de especies con uso medicinal fue Asteraceae, seguida por Poaceae y, en menor medida, por Apiaceae y Plantaginaceae. El uso medicinal potencial más representado fue el diurético (30 especies), seguido por el digestivo (17 especies), el hepático (15 especies) y el vulnerario (13 especies). Por otro lado, más de la mitad de las especies encontradas (60,5%) presenta alguna acción vinculada con el sistema digestivo. Los ambientes analizados debieran ser considerados como proveedores de servicios ecosistémicos ya que es significativa la riqueza de su flora y la potencialidad de sus aplicaciones medicinales.

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Pese a que Loja (Ecuador) presenta una gran riqueza ecológica y cultural, ni su patrimonio etnobotánico, ni cómo afecta el uso de las plantas al estado de conservación de los ecosistemas es bien conocido. Por ello se ha realizado un estudio etnobotánico y ecológico para conocer el papel que han jugado las plantas en la cultura tradicional de la provincia y comprender qué factores influyen en su uso. Durante 2006 y 2008 se entrevistó a 770 informantes (196 de ellos vendedores en mercados locales) y se realizaron 373 transectos en 118 remanentes boscosos, 51% indicados por la gente como lugares de recolección. Se ha registrado el saber etnobotánico de 717 especies pertenecientes a 143 familias, la mayoría nativas del Ecuador, 31 de ellas endémicas. Ello supone un 15% de la flora total de Loja. Sin embargo especies introducidas como Matricaria recutita o Eucalyptus globulus están entre las más citadas. La mayor riqueza se obtuvo para las plantas medicinales (509 especies), que se usan sobre todo para tratar las llamadas “inflamaciones internas” (210 especies, Matricaria recutita y Melissa officinalis principalmente) y trastornos del sistema digestivo (188, Matricaria recutita y Mentha pulegium). En los mercados se venden 169 especies, la mayoría para elaborar la bebida típica llamada horchata (65) y para curar “inflamaciones internas” (36). Además se emplean 414 con otros fines (161 para leña, 142 para alimentación humana, 133 para construcción de viviendas y muebles, 98 para artesanías, 89 ornamentales, 27 tintóreas y 72 para otros usos). En los remanentes se inventariaron 19.156 individuos correspondientes a 1440 especies de 153 familias, de las cuales 437 son empleadas por la población. La riqueza media de especies y de plantas útiles fue significativamente mayor en los remanentes recolectados lo cual parece demostrar que la explotación no afecta negativamente a la diversidad de especies al generar variabilidad de hábitats. También se vio que la proporción de especies útiles disminuye en los remanentes más diversos. También se observó que la probabilidad de uso de una especie aumenta con la frecuencia y la abundancia y disminuye con la distancia a los remanentes en los que aparece. Este patrón general no se cumple para las especies medicinales y ornamentales. Estos datos demuestran una gran riqueza de conocimientos tradicionales y una gran vitalidad del uso de muchas especies y corroboran la hipótesis de que los recursos vegetales más accesibles y abundantes son, salvo excepciones, los más empleados por la gente. ABSTRACT Although the Loja province (Ecuador) has a great ecological and cultural richness, neither the ethnobotanical heritage nor the incidence of plant use on ecosystems conservation it is well known. We have made an ethnobotanical and ecological study to determine the role played by plants in the traditional culture of the province and to understand what factors influence their use. Between 2006 and 2008 we interviewed 770 informants (196 of them vendors in local markets) and inventoried 373 transects in 118 forest remnants (51% of them indicated by people as collection sites). We recorded the ethnobotanical knowledge for 717 species belonging to 143 families, mostly native of Ecuador, 31 of which are endemic. This represents about a 15% of the total flora of Loja. However introduced species such as Matricaria recutita and Eucalyptus globulus are among the most cited. Medicinal plants (509 species) were the most abundant, and are used primarily to treat so‐called "internal inflammation" (210 species, with Matricaria recutita and Melissa officinalis as the most valued) and disorders of the digestive system (188, Matricaria recutita and Mentha pulegium). We recorded 169 species sold in markets, most of them (65) employed to elaborate a typical drink called horchata and to heal "internal inflammation" (36). In addition 414 are used for other purposes: 161 for firewood, 142 for human consumption, 133 for construction and furniture, 98 for handicrafts, 89 as ornamental, 27 for dye and 72 for other uses. In the forest remnants, 19,156 individuals corresponding to 1440 species of 153 families, 437 of which are used by the population were inventoried. The average species richness (both total and of useful plants) was significantly higher in exploited remnants, which suggest that exploitation does not adversely affect species diversity and instead increases habitat diversity. We also found that the proportion of useful species decreases in decreased in the most diverse remnants. It was also observed that the probability of use of a species increases with its frequency and abundance and decreases as the distance form localities to remnants where it appears increases. This general pattern however does not hold for medicinal and ornamental species. These results show the extraordinary wealth of traditional knowledge and the great vitality in the use of many species and support the hypothesis that most accessible and abundant plant resources are the most used by people.

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A sexualidade de Lea e Raquel, o útero, as mandrágoras e o corpo de Jacó são fatores que definem o alicerce do nosso texto como espaços de diálogo, mediação e estrutura do cenário. O destaque principal está sob o capítulo 30.14-16 que retrata a memória das mandrágoras. Como plantas místicas elas dominam o campo religioso e como plantas medicinais elas são utilizadas para solucionar problemas biológicos. As instituições e sociedades detentoras de uma ideologia e de leis que regulamentam uma existência apresentam na narrativa, duas irmãs, mas também esposas de um mesmo homem que, manipuladas por essa instituição que minimiza e oprime a mulher, principalmente a estéril, confina-as como simples objeto de sexualidade e mantenedoras da descendência por meio da maternidade. A memória das mandrágoras é sinal de que a prática existente circundava uma religião não monoteísta. Ela existia sociologicamente por meio de sincretismos, força e poderes sócio-culturais e religiosos. Era constituída das memórias de mulheres que manipulavam e dominavam o poder sagrado para controle de suas necessidades. O discurso dessas mulheres, em nossa unidade, prova que o discurso dessa narrativa não se encontra somente no plano individual, mas também se estende a nível comunitário, espaço que as define e lhes concede importância por meio do casamento e dádivas da maternidade como continuidade da descendência. São mulheres que dominaram um espaço na história com suas lutas e vitórias, com atos de amor e de sofrimento, de crenças e poderes numa experiência religiosa dominada pelo masculino que vai além do nosso conhecimento atual. As lutas firmadas na fé e na ideologia dessas mulheres definiram e acentuaram seu papel de protagonistas nas narrativas 9 bíblicas que estudamos no Gênesis. A conservação dessas narrativas, e do espaço teológico da época, definiu espaços, vidas, gerações e tribos que determinaram as gerações prometidas e fecharam um ciclo: o da promessa de Iahweh quanto à descendência desde Abraão. Os mitos e as crenças foram extintos para dar espaço a uma fé monoteísta, mas a experiência religiosa

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MAP30 (Momordica anti-HIV protein of 30 kDa) and GAP31 (Gelonium anti-HIV protein of 31 kDa) are anti-HIV plant proteins that we have identified, purified, and cloned from the medicinal plants Momordica charantia and Gelonium multiflorum. These antiviral agents are capable of inhibiting infection of HIV type 1 (HIV-1) in T lymphocytes and monocytes as well as replication of the virus in already-infected cells. They are not toxic to normal uninfected cells because they are unable to enter healthy cells. MAP30 and GAP31 also possess an N-glycosidase activity on 28S ribosomal RNA and a topological activity on plasmid and viral DNAs including HIV-1 long terminal repeats (LTRs). LTRs are essential sites for integration of viral DNA into the host genome by viral integrase. We therefore investigated the effect of MAP30 and GAP31 on HIV-1 integrase. We report that both of these antiviral agents exhibit dose-dependent inhibition of HIV-1 integrase. Inhibition was observed in all of the three specific reactions catalyzed by the integrase, namely, 3' processing (specific cleavage of the dinucleotide GT from the viral substrate), strand transfer (integration), and "disintegration" (the reversal of strand transfer). Inhibition was studied by using oligonucleotide substrates with sequences corresponding to the U3 and U5 regions of HIV LTR. In the presence of 20 ng of viral substrate, 50 ng of target substrate, and 4 microM integrase, total inhibition was achieved at equimolar concentrations of the integrase and the antiviral proteins, with EC50 values of about 1 microM. Integration of viral DNA into the host chromosome is a vital step in the replicative cycle of retroviruses, including the AIDS virus. The inhibition of HIV-1 integrase by MAP30 and GAP31 suggests that impediment of viral DNA integration may play a key role in the anti-HIV activity of these plant proteins.

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O consumo de plantas medicinais no país tem aumentado de maneira significativa nas últimas décadas. Dados da Organização mundial de Saúde estimam que 80% da população mundial usam plantas medicinais como alternativa terapêutica. No entanto, pouca informação se encontra disponível sobre os constituintes dos mesmos, bem como sobre o potencial de riscos à saúde humana. Assim, questões relacionadas à qualidade dessas drogas apresentam fundamental importância. Em função de sua origem, a carga microbiana detectada em drogas vegetais pode ser considerada normalmente elevada, oferecendo riscos potenciais ao usuário. Desta forma, a avaliação de sua qualidade sanitária bem como a utilização de processos descontaminantes constituem-se em etapas importantes no que se refere ao aspecto de segurança ao consumidor. Portanto o objetivo deste trabalho foi a determinação dos níveis de contaminação, a pesquisa de indicadores patogênicos; além da eficácia da exposição de 30 e 60 minutos ao gás óxido de etileno, a determinação de residuais tóxicos e a verificação de possíveis alterações nos níveis de marcadores em amostras de Matricaria recutita L., Cynara scolimus L., Paulinia cupana H.B.K. e Ginkgo biloba L. proveniente de três fornecedores diferentes. Todas as drogas vegetais analisadas continham elevados níveis de bactérias e fungos, na ordem de 105 ufc/g, além de terem sido detectados microrganismos patogênicos nas amostras estudadas. Entretanto após a exposição destas por 30 e 60 minutos ao gás óxido de etileno, observou-se a eliminação de cerca de 90% e 99,8% respectivamente. No que se refere aos patógenos específicos a exposição de 30 minutos foi capaz de eliminá-los completamente. Os níveis residuais de óxido de etileno nas drogas vegetais analisadas, foram reduzidos a índices aceitáveis após 14 dias de aeração ambiental, já os níveis de etilenoglicol e etilenocloridrina mantiveram-se dentro do limite da sensibilidade do método adotado. Com relação à análise de principios ativos naturais, não houve alteração nas concentrações dos marcadores das drogas vegetais camomila, ginkgo biloba e guaraná analisadas mesmo após ciclo de exposição de 60 minutos ao gás óxido de etileno. Sendo assim verifica-se a necessidade da adoção de métodos de descontaminação microbiana com o intuito de fornecer um produto mais seguro para o consumo humano visto que estes são por vezes consumidos por enfermos, idosos e crianças com a saúde comprometida. Pode-se concluir também que o processo de descontaminação de drogas vegetais por óxido de etileno é um processo eficaz e seguro, desde que sejam adotados os requisitos de segurança necessários que infelizmente, nem sempre são adotadas no mercado nacional

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Since the last decades, academic research has paid much attention to the phenomenon of revitalizing indigenous cultures and, more precisely, the use of traditional indigenous healing methods both to deal with individuals' mental health problems and with broader cultural issues. The re-evaluation of traditional indigenous healing practices as a mode of psychotherapeutic treatment has been perhaps one of the most interesting sociocultural processes in the postmodern era. In this regard, incorporating indigenous forms of healing in a contemporary framework of indigenous mental health treatment should be interpreted not simply as an alternative therapeutic response to the clinical context of Western psychiatry, but also constitutes a political response on the part of ethno-cultural groups that have been stereotyped as socially inferior and culturally backward. As a result, a postmodern form of "traditional healing" developed with various forms of knowledge, rites and the social uses of medicinal plants, has been set in motion on many Canadian indigenous reserves over the last two decades.