»No matter what he is, as long as he is one of us«

Dieser Beitrag befasst sich mit den konflikthaften Begegnungen und Beziehungen zwischen Alevit_innen und Sunnit_innen, die wir als ein historisches kollektives Verletzungsverhältnis auffassen können. Dabei reichen die psychosozialen Spuren dieser Figuration bis in die Gegenwart der deutschen Einwanderungsgesellschaft und dokumentieren sich in den Identitätskonstruktionen junger alevitischer Frauen. Als Resultat der erlittenen und historisch tradierten Verletzungen durch die sunnitische Orthodoxie und aus Angst vor Anpassungszwang und Unterdrückung in einer imaginierten sunnitisch-alevitischen Intergruppenehe verschließen insbesondere alevitische Frauen bis heute über Endogamie ihre Gruppengrenze zu den als unmoralisch markierten Sunniten. Anhand einer Gruppendiskussion mit zwei jungen alevitischen Frauen, die mit der relationalen Hermeneutik ausgewertet wurde, wird diese bis in die Gegenwart anhaltende, historisch begründete Grenzziehung durch Zuschreibung mangelnder Moral gegenüber Sunnit_innen rekonstruiert. Der Beitrag bietet damit eine erweiterte, kulturpsychologische Perspektive auf die psychosoziale Funktion von Moral und moralischer Kommunikation in Intergruppenbeziehungen.This contribution examines from a cultural-psychological perspective the conflictual relationship between Alevis and Sunnis, which is interpreted as a historical hurtful relationship. The psychosocial traces of this figuration extend to the present day of the German immigration society. They are also manifest in the identity constructions of young Alevi women. As a result of experienced or inherited violations suffered by Sunni orthodoxy and out of fear of pressure to adapt and oppression in a Sunni-Alevi interfaith marriage, especially Alevi women still maintain the group border to Sunnis through endogamy. In analyzing a group discussion with two young Alevi women using relational hermeneutics, I reconstruct how the historically founded group boundaries continue to exist in perceptions and emotions towards an imagined Alevi-Sunni interfaith marriage. Furthermore, I discuss how a cultural-psychological perspective can complement the discussion on the function of morality and moral communication in intergroup relations

Synaptosomal-associated protein 25 (Snap-25) gene Polymorphism frequency in fibromyalgia syndrome and relationship with clinical symptoms

Background: SNAP-25 protein is contributory to plasma membrane and synaptic vesicle fusions that are critical points in neurotransmission. SNAP-25 gene is associated with behavioral symptoms, personality and psychological disorders. In addition, SNAP-25 protein can be related to different neurotransmitter functions due to its association with vesicle membrane transition and fusion. This is important because neurologic, cognitive, and psychologic disorders in fibromyalgia syndrome (FMS) can be related to this function. This relationship may be enlightening for etiopathogenesis of FMS and treatment approaches. We aimed to study a SNAP-25 gene polymorphism, which is related to many psychiatric diseases, and FMS association in this prospective study. Methods. We included 71 patients who were diagnosed according to new criteria and 57 matched healthy women in this study. Both groups were evaluated regarding age, height, weight, BMI, education level, marital and occupational status. A new diagnosis of FMS was made from criteria scoring, SF-36, Beck depression scale, and VAS that were applied to the patient group. SNAP-25 gene polymorphism and disease activity score correlations were compared. Results: Mean age was 38±5,196 and 38.12±4.939 in patient and control groups, respectively (p=0.542). No significant difference was found between groups regarding age, height, weight, BMI, education level, marital or occupational status (p > 0.05). Ddel T/C genotype was significantly higher in the patient group (p = 0.009). MnlI gene polymorphism did not show a correlation with any score whereas a significant correlation was found between Ddel T/C genotype and Beck depression scale and VAS score (p ; 0.05). Conclusion: FMS etiopathogenesis is not clearly known. Numerous neurologic, cognitive and psychological disorders were found during studies looking at cause. Our study showed increased SNAP-25 Ddel T/C genotype in FMS patients compared to the control group, which is related to behavioral symptoms, personality and psychological disorders in FMS patients. © 2014Balkarli et al.; licensee BioMed Central Ltd

What is the association of acute renal failure, angiotensin-converting enzyme inhibitor and angiotensin II receptor blocker in a young patient?

Abstract Not Availabl

Origins of domestic dog in Southern East Asia is supported by analysis of Y-chromosome DNA

Global mitochondrial DNA (mtDNA) data indicates that the dog originates from domestication of wolf in Asia South of Yangtze River (ASY), with minor genetic contributions from dog–wolf hybridisation elsewhere. Archaeological data and autosomal single nucleotide polymorphism data have instead suggested that dogs originate from Europe and/or South West Asia but, because these datasets lack data from ASY, evidence pointing to ASY may have been overlooked. Analyses of additional markers for global datasets, including ASY, are therefore necessary to test if mtDNA phylogeography reflects the actual dog history and not merely stochastic events or selection. Here, we analyse 14 437 bp of Y-chromosome DNA sequence in 151 dogs sampled worldwide. We found 28 haplotypes distributed in five haplogroups. Two haplogroups were universally shared and included three haplotypes carried by 46% of all dogs, but two other haplogroups were primarily restricted to East Asia. Highest genetic diversity and virtually complete phylogenetic coverage was found within ASY. The 151 dogs were estimated to originate from 13–24 wolf founders, but there was no indication of post-domestication dog–wolf hybridisations. Thus, Y-chromosome and mtDNA data give strikingly similar pictures of dog phylogeography, most importantly that roughly 50% of the gene pools are shared universally but only ASY has nearly the full range of genetic diversity, such that the gene pools in all other regions may derive from ASY. This corroborates that ASY was the principal, and possibly sole region of wolf domestication, that a large number of wolves were domesticated, and that subsequent dog–wolf hybridisation contributed modestly to the dog gene pool

»Egal was er auch ist, Hauptsache einer von uns«

Dieser Beitrag befasst sich mit den konflikthaften Begegnungen und Beziehungen zwischen Alevit_innen und Sunnit_innen, die wir als ein historisches kollektives Verletzungsverhältnis auffassen können. Dabei reichen die psychosozialen Spuren dieser Figuration bis in die Gegenwart der deutschen Einwanderungsgesellschaft und dokumentieren sich in den Identitätskonstruktionen junger alevitischer Frauen. Als Resultat der erlittenen und historisch tradierten Verletzungen durch die sunnitische Orthodoxie und aus Angst vor Anpassungszwang und Unterdrückung in einer imaginierten sunnitisch-alevitischen Intergruppenehe verschließen insbesondere alevitische Frauen bis heute über Endogamie ihre Gruppengrenze zu den als unmoralisch markierten Sunniten. Anhand einer Gruppendiskussion mit zwei jungen alevitischen Frauen, die mit der relationalen Hermeneutik ausgewertet wurde, wird diese bis in die Gegenwart anhaltende, historisch begründete Grenzziehung durch Zuschreibung mangelnder Moral gegenüber Sunnit_innen rekonstruiert. Der Beitrag bietet damit eine erweiterte, kulturpsychologische Perspektive auf die psychosoziale Funktion von Moral und moralischer Kommunikation in Intergruppenbeziehungen.</jats:p

FREQUENCY OF MEFV GENE MUTATION AND CORRELATIN OF MEVF GENE MUTATION

Abstract Not Availabl

Processes of Coping with Difference among Adolescents

Against the backdrop of their collective identity, identity formation poses a special challenge to young Alevis and Afghan Christians. In Turkey, Alevis constitute a marginalized group not officially recognized by the state. In Afghanistan, conversion to Christendom is denounced as apostasy and is punished with death. This contribution compares the coping strategies of two young adults who are radically segregated by the state’s majority due to their marginalized religious identity. German diaspora offers new degrees of freedom. Thus, besides many psychosocial burdens for immigrants and their descendants, the two adolescents can confidently accept their difference and integrate it into their diverse identity.</jats:p