bluuebunny/crossref_metadata_2025_split huggingface dataset:
Variants within the GABA transaminase (ABAT) gene region are associated with somatosensory evoked EEG potentials in families at high risk for affective disorders
Authors: Wegerer M. , Adena S. , Pfennig A. , Czamara D. , Sailer U. , Bettecken T. , Müller-Myhsok B. , Modell S. , Ising M. 
Published: January 2012

BackgroundDepression frequently co-occurs with somatization, and somatic complaints have been reported as a vulnerability marker for affective disorders observable before disease onset. Somatization is thought to result from an increased attention to somatic sensations, which should be reflected in long-latency somatosensory evoked electroencephalogram (EEG) potentials (SSEPs) at the physiological level. Previous studies revealed that SSEPs are altered in depressed patients and suggested late SSEP components as vulnerability markers for affective disorders. Neurotransmitters such as serotonin, γ-aminobutyric acid (GABA) and the neuropeptide substance P may play an important role for both affective disorders and somatosensory processing.MethodWe investigated the associations between SSEPs and polymorphisms within candidate genes of the serotonergic, GABAergic as well as the substance P system in subjects at high risk for affective disorders. The sample was composed of high-risk families participating in the Munich Vulnerability Study and genetic association analyses were calculated using qfam (family-based association tests for quantitative traits) implemented in PLINK 1.05.ResultsWe observed significant associations (false discovery rate <0.05) withstanding correction for multiple testing between late SSEP components (response strength 170–370 ms after stimulation) and four single nucleotide polymorphisms within the GABA transaminase (ABAT) gene region coding for a protein responsible for GABA degradation. No effects were found with the classical disease trait approach, suggesting SSEP marker specificity of the observed associations.ConclusionsOur findings point to a possible role of ABAT gene-regulated GABA catabolism for an altered processing of somatosensory stimuli as a potential vulnerability marker for affective disorders.
Interpersonal sensitivity in the at-risk mental state for psychosis
Authors: Masillo A. , Day F. , Laing J. , Howes O. , Fusar-Poli P. , Byrne M. , Bhattacharyya S. , Fiori Nastro P. , Girardi P. , McGuire P. K. , Valmaggia L. R. 
Published: January 2012

BackgroundInterpersonal sensitivity is a personality trait described as excessive awareness of both the behaviour and feelings of others. Although interpersonal sensitivity has been found to be one of the vulnerability factors to depression, there has been little interest in its relationship with the prodromal phase of psychosis. The aims of this study were to examine the level of interpersonal sensitivity in a sample of individuals with an at-risk mental state (ARMS) for psychosis and its relationship with other psychopathological features.MethodMethod.Sixty-two individuals with an ARMS for psychosis and 39 control participants completed a series of self-report questionnaires, including the Interpersonal Sensitivity Measure (IPSM), the Prodromal Questionnaire (PQ), the Ways of Coping Questionnaire (WCQ) and the Depression and Anxiety Stress Scale (DASS).ResultsIndividuals with an ARMS reported higher interpersonal sensitivity compared to controls. Associations between interpersonal sensitivity, positive psychotic symptoms (i.e. paranoid ideation), avoidant coping and symptoms of depression, anxiety and stress were also found.ConclusionsThis study suggests that being ‘hypersensitive’ to interpersonal interactions is a psychological feature of the putatively prodromal phase of psychosis. The relationship between interpersonal sensitivity, attenuated positive psychotic symptoms, avoidant coping and negative emotional states may contribute to long-term deficits in social functioning. We illustrate the importance, when assessing a young client with a possible ARMS, of examining more subtle and subjective symptoms in addition to attenuated positive symptoms.
The antidepressant hyperforin increases the phosphorylation of CREB and the expression of TrkB in a tissue-specific manner
Authors: Gibon Julien , Deloulme Jean-Christophe , Chevallier Tiphaine , Ladevèze Elodie , Abrous Djoher Nora , Bouron Alexandre 
Published: January 2012

Abstract
Hyperforin is one of the main bioactive compounds that underlie the antidepressant actions of the medicinal plant Hypericum perforatum (St. John's wort). However, the effects of a chronic hyperforin treatment on brain cells remains to be fully addressed. The following study was undertaken to further advance our understanding of the biological effects of this plant extract on neurons. Special attention was given to its impact on the brain-derived neurotrophic factor (BDNF) receptor TrkB and on adult hippocampal neurogenesis since they appear central to the mechanisms of action of antidepressants. The consequences of a chronic hyperforin treatment were investigated on cortical neurons in culture and on the brain of adult mice treated for 4 wk with a daily injection (i.p.) of hyperforin (4 mg/kg). Its effects on the expression of the cyclic adenosine monophosphate response element-binding protein (CREB), phospho-CREB (p-CREB), TrkB and phospho-TrkB (p-TrkB) were analysed by Western blot experiments and its impact on adult hippocampal neurogenesis was also investigated. Hyperforin stimulated the expression of TRPC6 channels and TrkB via SKF-96365-sensitive channels controlling a downstream signalling cascade involving Ca2+, protein kinase A, CREB and p-CREB. In vivo, hyperforin augmented the expression of TrkB in the cortex but not in the hippocampus where hippocampal neurogenesis remained unchanged. In conclusion, this plant extract acts on the cortical BDNF/TrkB pathway leaving adult hippocampal neurogenesis unaffected. This study provides new insights on the neuronal responses controlled by hyperforin. We propose that the cortex is an important brain structure targeted by hyperforin.
A conjugate study of mean winds and planetary waves employing enhanced meteor radars at Rio Grande, Argentina (53.8°S) and Juliusruh, Germany (54.6°N)
Authors: Fritts D. C. , Iimura H. , Lieberman R. , Janches D. , Singer W. 
Published: January 2012

Two meteor radars with enhanced power and sensitivity and located at closely conjugate latitudes (54.6°N and 53.8°S) are employed for interhemispheric comparisons of mean winds and planetary wave structures at periods of ∼8 to 20 days. Our study uses data from June 2008 through May 2010 during which both radars provided nearly continuous wind measurements from ∼80 to 100 km. Monthly mean winds at 53.8°S exhibit a stronger westward zonal jet in spring and early summer at lower altitudes and no westward winds at higher altitudes. In contrast, westward mean winds of ∼5–10 ms−1 at 54.6°N extend to above 96 km during late winter and early spring each year. Equatorward mean winds extend approximately from spring to fall equinox at both latitudes with amplitudes of ∼5–10 ms−1. Meridional mean winds are more variable at both latitudes during fall and winter, with both poleward and equatorward monthly means indicating longer‐period variability. Planetary waves seen in the 2 day mean data are episodic and variable at both sites, exhibit dominant periodicities of ∼8–10 and 16–20 days and are more confined to late fall and winter at 54.6°N. At both latitudes, planetary waves in the two period bands coincide closely in time and exhibit similar horizontal velocity covariances that are positive (negative) at 54.6°N (53.8°S) during peak planetary wave responses.
MEASURING SIZES OF ULTRA-FAINT DWARF GALAXIES
Authors: Muñoz Ricardo R. , Padmanabhan Nikhil , Geha Marla 
Published: January 2012

ABSTRACT
The discovery of ultra-faint dwarf (UFD) galaxies in the halo of the Milky Way extends the faint end of the galaxy luminosity function to a few hundred solar luminosities. This extremely low luminosity regime poses a significant challenge for the photometric characterization of these systems. We present a suite of simulations aimed at understanding how different observational choices related to the properties of a low-luminosity system impact our ability to determine its true structural parameters such as half-light radius and central surface brightness. We focus on estimating half-light radii (on which mass estimates depend linearly) and find that these numbers can have up to 100% uncertainties when relatively shallow photometric surveys, such as the Sloan Digital Sky Survey, are used. Our simulations suggest that to recover structural parameters within 10% or better of their true values: (1) the ratio of the field of view to the half-light radius of the satellite must be greater than three, (2) the total number of stars, including background objects should be larger than 1000, and (3) the central to background stellar density ratio must be higher than 20. If one or more of these criteria are not met, the accuracy of the resulting structural parameters can be significantly compromised. In the context of future surveys such as Large Synoptic Survey Telescope, the latter condition will be closely tied to our ability to remove unresolved background galaxies. Assessing the reliability of measured structural parameters will become increasingly critical as the next generation of deep wide-field surveys detects UFDs beyond the reach of current spectroscopic limits.
Suicide
Authors: Wasserman Camilla 
Published: January 2012

AbstractThe parallels between natural and social sciences are numerous: in each, both field and laboratory studies may include qualitative and quantitative tasks, and in part of the book the researchers combine their expertise in a cross-disciplinary fashion. Studies in suicidology in general aim to prevent suicides. Suicidology is interconnected with social change initiatives, and accordingly, as researchers of applied sciences, suicidologists need pay close attention to the relations between the phenomenon studied and wider arenas of social action. Ahead lies great work, directing attention to ways of experiencing the everyday world that is tied into processes of ruling and rules of thoughts. This includes consideration of the multiplicity of religious expressions and the interplay of religion, history and politics on international as well as local levels. The local is not just a site of meanings and practices, but also a node within an extended set of social relations: as such it can never be studied as separate from larger religious institutional structures.
The role of religion in suicide prevention
Authors: van Praag Herman M 
Published: January 2012

AbstractIn psychiatry, man’s connection with religion and religiosity is underestimated. In the wake of Freud’s The future of an illusion (1975), a wave of atheism inundated psychiatry. Both phenomena were considered to be atavisms: remnants of the past; manifestations of a lack of independence; to be treated, rather than to be cherished. This development disregards the human urge to provide meaning to one’s life through a spiritual dimension, as well as the inclination to search for values that exceed one’s material needs. In this context, religion is central: contrary to Freud, Emile Durkheim states that religion is not only ‘true’, but also ‘real’ (Durkheim 2001). A believer is not stuck in an illusion: their exaltation at the belief of a moral power beyond themselves is quite real to them, these are forces external to the individual and part of society as a whole.Studies show that if religiosity is experienced as a source of hope and confidence, it reduces the risk of depression in times of mounting stress, facilitates recovery and diminishes suicide risk. Religiosity experienced as a source of guilt and fear probably has the opposite effects. Social bonding and confidence in God are a modus operandi.The psychiatrist cannot and should not ignore or reject religion, irrespective of personal beliefs. In the interest of the evolution of the practice and for the best of their patients, psychiatrists need to reorient towards matters of spirituality, religion and meaning. Taking into account the present state of the discipline, the data on religion and suicide are relatively scarce.
Cultural and religious traditions in China
Authors: Fei Wu 
Published: January 2012

AbstractIn this chapter, we examine ideas about suicide in Confucianism and Taoism in China. In Confucianism, suicide is thought of as an acceptable way to protect one’s dignity and virtue: in late imperial China, suicide was required for intellectuals who had survived their emperor and for women who had been raped. Nevertheless, most Confucian intellectuals do not consider suicide the best way to pursue human virtue. Although Qu Yuan—the great poet and the person responsible for the most famous suicide in Chinese history—is often praised for his loyalty and virtues, he is also criticised for being narrow-minded. According to the Taoist teachings of Zhuangzi, one should not be too concerned about worldly affairs, including life and death. Although the two cultural religious traditions are apparently different, there are similarities in their ideas about a good life and suicide. Examining ideas on life and death found in Confucianism and Taoism will provide a deeper cultural understanding of possible underlying motives for committing suicide. This knowledge can contribute to more effective suicide prevention.
A Buddhist perspective on suicide
Authors: Promta Somparn , Thomyangkoon Prakarn 
Published: January 2012

Abstract
The basic morality of Buddhism is based on the content of the five precepts: killing is an evil; stealing is an evil; sexual misconduct is an evil; lying is an evil; and taking intoxicants is an evil.
Buddhism does not consider killing merely in its form but in its origin, and judges whether or not it is immoral case by case, according to its complicated and contextual factors. Suicide is a type of killing, and the moral rules applying to all types of killing, apply also to suicide. All of the precepts in Buddhism are written in general form, meaning that there is considerable room for interpretation. This chapter discusses interpretations of cases when suicide may be considered as morally wrong and when it can be morally acceptable. Generally speaking, suicide is not necessarily an evil in the Buddhist perspective: some are morally acceptable. All sects of Buddhism agree that death is just a transformation of life, and that we live to die and we die to live again. Therefore, suicide is viewed differently from other religions, which do not believe in life after death or reincarnation.
The chapter concludes with epidemiological data concerning suicide in different Buddhist countries in Asia, which show a range of 6/100,000 in Thailand to 35/100,000 in Sri Lanka. In accordance with the statistics, the Buddhist religion may impact the suicide rate differently depending on the national context.
Suicide in the Jewish scriptures
Authors: Orbach Israel , Rabinowitz Aron 
Published: January 2012

Abstract
The Jewish scriptures and the commentaries of the scriptures throughout history present a very complex approach toward suicide. There is a categorical prohibition against suicide, but also an obligation to submit to death when there is an external coercion to transgress Jewish laws that pertain to the essence of the faith. Talmudic sages have shown a psychological and empathic understanding of the suicidal state of mind, but they have harshly condemned suicide and punished it by omissions of certain religious rituals for the dead. Yet, Jewish law defines suicide in a very minimalistic way, so it is very rare that a death is defined as a suicide. Inherent in this approach is the attempt to avoid further suffering by the family, to show respect for the frailty of the human being, but at the same time, to condemn self-destructive behaviour.
Suicide and Islam
Authors: Okasha Ahmed , Okasha Tarek 
Published: January 2012

AbstractThis chapter will discuss the historical and philosophical aspects of suicide in Islam. Influences of Islamic culture on the phenomena of suicide and attempted suicide will be emphasized, focusing chiefly on attitudes in Egypt. All studies show that suicide is less prevalent in Islamic societies compared to countries associated with other religions. Here, the reasons for suicide in different Islamic and Arabic countries are evaluated in relation to the sociocultural context.The cognitive schemata of Muslims follow the phrases of the Koran that humans were created for the main reason of worshipping God, and that life and death issues should be controlled by God and not by self-destruction. This faith can be a factor in preventing suicide attempts, especially in those practising their religious rituals. The phenomenology of psychiatric disorders in Islamic culture is characterized and dominated in its content, whether hallucinations or delusions by religious themes.
Suicide prevention and religious traditions on the African continent
Authors: Schlebusch Lourens , Burrows Stephanie , Vawda Naseema 
Published: January 2012

AbstractResearch on suicidal behaviour on the African continent has been limited. A number of sociopolitical and cultural reasons contribute to this situation, among them the political and economic instability that has characterized much of the continent for the last few decades; the lack of available infrastructure, funds and research expertise; and cultural and legal sanctions that contribute to underreporting and misclassification of suicidal behaviour. In addition, the considerable diversity of cultures and religions in Africa make it difficult to give a comprehensive picture of the suicidal problem. Only certain trends are highlighted in this chapter. The African continent is characterized by its unique religious diversity, the mixture of traditional African beliefs with some of the world’s major religions. Generally, suicide tends to be higher in countries in the east and south, compared to those in the north and west, and considerable gender and ethnic differences are apparent. Differing cultural and religious understandings of mental illness and suicidal behaviour contribute to divergent research results across and within various African countries. In the past, suicidal behaviour on the continent was thought to be rare, but more recent figures suggest it is a substantial public health burden. There is a growing need to focus on preventive efforts, with greater collaboration among African researchers and beyond being a key to this process.
The role of religion in suicide prevention work in Uganda
Authors: Ovuga Emilio , Boardman Jed 
Published: January 2012

AbstractCentral themes of traditional religious practice in Uganda have been the role of a creator, an understanding of life in an integral sense and maintenance of contact with the spirit world. Christianity was introduced to Uganda at the end of the nineteenth century and was associated with the colonial powers. Subsequent expressions of religious beliefs juxtaposed traditional and European beliefs. Present expressions of cosmology in everyday life mainly involve a strong sense of the collective and its responsibility, breakdown of which, and the subsequent loss of cohesion, plays a central role in suicide. Suicide has usually been seen as an uncommon occurrence in Uganda, but recent research suggests that this is no longer the case. The rise in suicide may be the result of substantial social changes and long-term strife affecting the population. Associated with this have been examples of mass suicide and internal wars, which have resulted in mass killings which may have their roots in traditional and non-traditional religious beliefs. An understanding and knowledge of the traditional world view of Ugandans may be helpful in developing strategies for the management and prevention of suicide in Uganda.
Maya religion and traditions
Authors: Baquedano Gaspar 
Published: January 2012

AbstractAlthough suicide appears to be an individual act, this auto-destructive behaviour occurs in a wider context. Comprehension of this process can be improved through an analysis of its psychological, sociocultural and economic dimensions. Suicide occupies an important place in Maya religion and practices. In fact, it is the only pre- Hispanic culture strongly linked with suicide. For example, the Maya had a suicide goddess. The southeast region of Mexico, which geographically corresponds to the Maya area, where Maya worshippers lived, and still live, has the highest rate of suicide in the country today. What are the other factors behind suicide? There are many ways of exploring this question, and one of them could be a psycho-anthropological approach, elucidating attitudes and perceptions concerning life, death and suicide. In this chapter, an overview of Maya religion and traditions in regards to suicide are given.
Suicidal thoughts, suicide plans and attempts in the general population on different continents
Authors: Bertolote José M , Fleischmann Alexandra , De Leo Diego , Wasserman Danuta 
Published: January 2012

AbstractThe concept of a suicidal process where the suicidal act is preceded by a plan, and that plan is preceded by suicidal thoughts or ideation, does not necessarily imply that every suicidal thought will end in a suicidal act. This chapter explores the relationship between different components of the suicidal spectrum by examining different studies and the World Health Organization (WHO) Multisite Intervention Study on Suicidal Behaviours (SUPRE-MISS) in particular. In the case of suicidal ideation, the outlook with regard to its importance, and its validity as a predictor of other types of suicidal behaviour is uncertain. In addition, the strong cultural underpinning behind the whole spectrum of suicidal behaviours must be emphasized.
Suicide attempts in Africa
Authors: Schlebusch Lourens , Burrows Stephanie 
Published: January 2012

AbstractAn understanding of the full burden of suicidal behaviour in many parts of Africa has been hampered by a lack of systematic data collection. Paucity of research, poor research designs and other influences have contributed to this situation. Given the resultant variability in the reliability of figures across countries, regions and population groups, prudence is needed when interpreting data. The figures discussed in this chapter are not representative of the entire non-fatal suicidal population in Africa and only salient features are highlighted. Figures that are available indicate that, in some areas, the situation is more serious than generally thought. Even more alarming is that known data most likely do not reflect the true extent of the problem. There are substantial variations across gender, age, and ethnic groups. Overdose (especially poisoning) is one of the most common methods of attempted suicide. Psychopathology (especially mood disorders) and substance abuse, HIV/AIDS, and family-related problems are strongly associated with increased risk of suicidal behaviour.