ABSTRACT There is substantial evidence to suggest that independent of conventional BP, LV mass (LVM) is higher in African-Americans than in European-Americans a difference that may translate into a higher prevalence of cardiovascular diseases. In the present thesis I assessed whether LVM is similarly elevated in groups of African descent living in Africa, and subsequently whether 24-hour, day or night BP or indices of arterial stiffness could explain the variability in LVM beyond conventional BP in this population group. As there is considerable controversy as to whether 24-hour BP measurements are better predictors of the regression of LVH than conventional BP and whether antihypertensive agents that target the renin-angiotensin system (RAS) regress LV hypertrophy (LVH) independent of BP in groups of African descent, in the present thesis I therefore also assessed these questions. In 141 healthy adult participants obtained from a random sample of nuclear families (n=399) of African ancestry living in Soweto, I determined that LVM adjusted for body surface area to the first power was an appropriate allometric signal to account for growth effects on LVM. The allometric signals established in other populations considerably over-adjusted for LVM in the group that I studied with marked negative relations noted. After adjusting for body surface area I noted upper thresholds of LVM index (LVMI) of 134 g/m2 for men and 112 g/m2 for women. As compared to thresholds described for other population samples these thresholds were noted to be modestly higher. In 187 women from randomly recruited nuclear families of African ancestry, after appropriate adjustments, conventional BP was as closely associated with LVMI as 24- hour BP, and daytime BP was as closely associated with LVMI as night-time BP in women. However, in 110 men from randomly recruited nuclear families of African ancestry, after appropriate adjustments, only night-time BP was associated with LVMI, an effect that was independent of conventional BP (r=0.21, p<0.05). Indices of nocturnal decreases in BP were not associated with LVMI in either gender group. Furthermore, in randomly recruited nuclear families of African ancestry, after appropriate adjustments, including systolic BP or pulse pressure, pulse wave velocity (an index of arterial stiffness assessed using applanation tonometry) was independently associated with LVMI in women (n=204, r=0.25, p<0.0005), but not in men (n=123, r=-0.07). In 173 hypertensive patients of African descent of whom 64 were previously untreated and 109 were previously treated, I assessed whether ambulatory BP is a better predictor of on-treatment decreases in LVMI over a 4 month treatment period. In the previously untreated patients, the regression in LVMI correlated to a similar degree (p<0.09) with decreases in conventional (r=0.34; p<0.005) and 24-hour (r=0.26; p<0.04) systolic BP. In this same study sample followed prospectively for 25 months, accounting for effects on ambulatory BP at each time point, the use of the angiotensin-converting enzyme inhibitor, enalapril, was not associated with LVMI, whereas, on-treatment conventional systolic BP (p=0.01) and night-time systolic BP (p=0.01) were associated with LVMI. In a further study conducted in 87 patients of African ancestry with hypertension and LVH, I showed that changes in systolic ambulatory BP (daytime, r=0.46, p=0.006) were predictive of changes in LVMI after 2 months of treatment with an angiotensin II receptor blocker (candesartan), ACE-I (ramipril) and the diuretic agent, hydrochlorothiazide. Moreover, in a final study I showed that in hypertensive patients of African ancestry, initiating therapy with the diuretic, indapamide SR and then adding the ACE-I, perindopril 4 mg (n=42), was equally as effective as amlodipine (calcium channel blocker) (n=44) therapy at reducing ambulatory BP and LVMI. Thus, in conclusion, groups of African descent living in Africa have only marginally higher thresholds for LVM than other population groups. Moreover, in this population group, nocturnal BP has a conventional BP-independent effect on LVMI in men, but not in women, whereas arterial stiffness has a conventional BP-independent effect on LVMI in women, but not in men. Further, in this population, reductions in LVM produced by antihypertensive therapy appear to be equally as closely related to conventional as ambulatory BP and in contrast to findings in groups of European ancestry, where RAS blockers produce unique benefits on LVM beyond conventional BP reductions, in groups of African ancestry in Africa, RAS blockers produce no BPindependent reductions in LVM. Moreover, in this population, decreases in LVM in patients with LVH produced by RAS blockers are related to ambulatory BP changes and despite the ineffectiveness of RAS blockers on BP when used as monotherapy in this population, RAS blockers together with diuretics are equally as effective in decreasing BP and LVM as compared to a class of antihypertensive agents with established efficacy (calcium channel blockers). Hence when compelling indications for RAS blockade exist, RAS blocker-diuretic combinations are effective therapy in patients of African descent living in Africa.

>Magister Scientiae - MSc / The objective of this study is to deduce paternal ancestry using ancestry informative single nucleotide polymorphisms (SNPs) by means of High Resolution Melting (HRM). This was completed by producing a multiplex system that was designed in a hierarchical manner according to the YSNP tree. This project mainly focused on African ancestry and was used to infer paternal ancestral lineages on the Johannesburg Coloured population. South Africa has a diverse population that has ancestral history from across the globe. The South African Coloured population is the most admixed population as it is derived from at least five different population groups: these being Khoisan, Bantu, Europeans, Indians and Southeast Asians. There have been studies done on the Western Cape/ Cape Town Coloured populations before but this study focused on the Johannesburg Coloured population.

FundaÃÃo de Amparo à Pesquisa do Estado do Cearà / Este estudo apresenta os conceitos sociopoÃticos produzidos por uma comunidade de terreiro de candomblÃ, Ilà Axà Omo TifÃ, localizada no bairro de Jangurussu, na periferia de Fortaleza-Ce. O tema gerador da pesquisa à consciÃncia corporal e ancestralidade africana. Noto que, apesar dos terreiros de candomblÃ, em principio estarem mais conectados com a cultura de matriz africana, nem sempre se encontra uma prÃtica de consciÃncia corporal associada à ancestralidade africana e Ãs vezes, hà uma dificuldade de conexÃo entre as prÃticas religiosas e as dimensÃes corporais da cosmovisÃo africana. Diante deste contexto, neste estudo procuro responder a seguinte pergunta: Quais os conceitos que as pessoas de santo produzem a respeito da consciÃncia corporal e da ancestralidade africana e a relaÃÃo entre os mesmos? Outra pergunta Ã: atà que ponto as pessoas de santo produzem conceitos que escapam dos valores eurocÃntricos racionalistas? O mÃtodo utilizado foi o sociopoÃtico, onde o grupo alvo da pesquisa se transforma em co-pesquisadores/as do tema, participando com o pesquisador oficial de todo o processo da investigaÃÃo, objetivando produzir confetos (conceitos perpassados de afetos, sentimentos e emoÃÃes que apresentam sentidos desterritorializados). Nesta pesquisa, o grupo foi formado por dez pessoas entre iaÃs, (iniciados) abiÃs (prÃ-iniciados) e ogans (auxiliares da MÃe de Santo). Um dos princÃpios da sociopoÃtica à o corpo enquanto fonte de conhecimento, por isso recorre-se a vivÃncias e tÃcnicas artÃsticas, visando aguÃar os cinco sentidos e a imaginaÃÃo. Nesta pesquisa realizei trÃs vivÃncias com o grupo. A primeira foi a vivÃncia lunar, efetuada à noite, na AbreulÃndia, numa regiÃo agreste, com mar, dunas, lagoas, mangues e matas. Foi um ritual. Fizemos caminhadas, acessamos bases ancestrais (cÃcoras, movimentos dos animais, rastejamentos, descidas invertidas em dunas, reverÃncias aos elementos da natureza, etc.). A segunda vivÃncia foi a danÃa africana onde, apÃs o momento de relaxamento, o grupo realizou movimentos individuais e coletivos de auto-percepÃÃo e danÃas de vÃrias partes da Ãfrica e sua diÃspora. A terceira vivÃncia foi com argila. Com os olhos vendados, os co-pesquisadores produziram esculturas. A partir dessas vivÃncias, eles construÃram confetos relativos ao tema gerador, tais como: ancestralidade raiz (saberes da tradiÃÃo oral), homem terra (aquele que senta seu Ãnus no chÃo ao contrÃrio do homem moderno que senta na cadeira), rasgar a natureza (destruiÃÃo da natureza), exu impulso (energia que joga para frente e faz as coisas se movimentarem), corpo sinuosidade (movimento estÃtico, porÃm circular), Ãgua-fogo (sensaÃÃo de fogo dentro da Ãgua gelada). Concluo que esta pesquisa produziu conceitos surpreendentes, desterritorializados dos valores eurocÃntricos e dos chavÃes, gerando na minha pessoa um sentimento de felicidade e prazer, por ter me apropriado, junto com o grupo, das energias vivas da nossa ancestralidade.

Breast cancer (BCa) is a leading cause of cancer-related female deaths worldwide and is a complex disease consisting of many different subtypes with varying clinical course and outcomes. Triple negative breast cancer (TNBC), an aggressive and highly metastatic subtype, is most prevalent in women of African ancestry (WAA) but the causes of this disparity are not fully understood. The goal of this study was to investigate the epidemiological and genetic profiles in ancestrally-related WAA in Barbados and Nigeria to advance knowledge and lay the foundation for development of improved or novel BCa therapeutics. To gain insight about TNBC across the African continent, a systematic review and meta-analysis was conducted. TNBC frequencies on average across Africa were estimated at 26.8% but were highest in West African countries (46.0%). We also sought to identify the epidemiological profile of BCa in Barbados—a Caribbean island with significant West African ancestry. We reviewed pathological reports for BCa from the sole public hospital in Barbados and compared those data with USA population-based data. We found a high prevalence of high prevalence of TNBC amongst women diagnosed with breast cancer in Barbados (25%), compared to 21% in non-Hispanic Black and 10% in non-Hispanic White women in the USA for the 2010-2016 period. We also investigated the somatic mutational profile of WAA with TNBC in Barbados and Nigeria using whole exome sequencing (WES) of formalin-fixed paraffinembedded TNBC tissues. This investigation revealed novel and pathogenic variants in well-known cancer-associated genes such as TP53, BRCA1 and MDC1. The somatic mutation signature in Nigerian tissues correlated with aflatoxin signature, implying a role for environmental factors influencing the genomics profile in this cohort. Copy number variants were revealed at high frequencies for PIK3CA, FGFR2 and HIF1AN genes. Collectively, these findings uncovered novel epidemiological and genetic trends in WAA with high prevalence of the aggressive TNBC subtype / Thesis / Doctor of Philosophy (PhD) / Breast cancer (BCa) is a leading cause of cancer-related death in women worldwide. Although Caucasian women are diagnosed with BCa more than women of African ancestry (WAA), more WAA unfortunately die from BCa. The reasons for this disparity are currently unknown, however, a higher proportion of WAA are diagnosed with an aggressive type of BCa called triple negative breast cancer (TNBC). This might partially explain the high cancer death rate in WAA. To understand this disparity in BCa incidence and outcomes, we investigated TNBC disease trends across the African continent and in Barbados (a Caribbean island with predominantly African ancestry) and found a high proportion of TNBC diagnoses in Barbados and West African countries. We also discovered a novel genetic profile within these groups that may be useful to develop new cancer therapies that would decrease TNBC aggressiveness and death in these populations.

[pt] Esta pesquisa tem como tema o corpo como espaço de memória ancestral, com a proposta de intervir em suas representações, por meio da criação das Bonecas Ahosis, a partir das vivências oportunizadas às artesãs do Instituto Onikoja, na Oficina de Movimento Corporal, relacionadas ao maculelê, samba de roda, congado e samba. Como metodologia, notadamente, a pesquisa-ação propôs a experimentação de movimentos corporais associados às manifestações culturais então elencadas, a fim de promover a ampliação dos repertórios motores das artesãs envolvidas, na perspectiva de favorecer a criação de bonecas com novas posturas que remetesse à memória ancestral de matriz africana. Ainda que impactado pelo isolamento social imposto pela pandemia de Covid- 19, o desenvolvimento desta metodologia tornou-se possível com a realização de encontros remotos, bem como com a possibilidade de parceria com o Laboratório DHIS, em que se destacam as atividades promovidas pelo Museu da Pessoa no projeto de pesquisa e extensão com o MOTIRÔ, tendo sido os festejos fundamentais para a construção do presente estudo, dada sua função, seus ofícios e sua dimensão coletiva. / [en] This research has as its theme the body as a space of ancestral memory, with the proposal to intervene in its representations, through the creation of the Ahosis Dolls, based on the experiences offered to the artisans of the Onikojá Institute, in the Corporal Movement Workshop, related to maculelê, samba de roda, congado and samba. As a methodology, notably, action research proposed the experimentation of body movements associated with the cultural manifestations then listed, in order to promote the expansion of the motor repertoires of the artisans involved, in the perspective of favoring the creation of dolls with new postures that refer to the memory ancestor of African origin. Although impacted by the social isolation imposed by the Covid-19 pandemic, the development of this methodology became possible with the holding of remote meetings, as well as with the possibility of partnership with the DHIS Laboratory, in which the activities promoted by the Museum stand out. da Pessoa in the research and extension project with MOTIRÔ, having been the fundamental celebrations for the construction of the present study, given its function, its crafts and its collective dimension.

CRUZ, Norval Batista. Consciência corporal e ancestralidade africana: conceitos sociopoéticos produzidos por pessoas de santo. 2009. 202f. Dissertação (Mestrado em Educação) – Universidade Federal do Ceará, Faculdade de Educação, Programa de Pós-Graduação em Educação Brasileira, Fortaleza-CE, 2009. / Submitted by Maria Josineide Góis (josineide@ufc.br) on 2012-07-10T14:51:19Z No. of bitstreams: 1 2009_Dis_NBCruz.pdf: 2748619 bytes, checksum: fe772b7c67ee27628ef907287b2761c6 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-07-13T11:52:33Z (GMT) No. of bitstreams: 1 2009_Dis_NBCruz.pdf: 2748619 bytes, checksum: fe772b7c67ee27628ef907287b2761c6 (MD5) / Made available in DSpace on 2012-07-13T11:52:33Z (GMT). No. of bitstreams: 1 2009_Dis_NBCruz.pdf: 2748619 bytes, checksum: fe772b7c67ee27628ef907287b2761c6 (MD5) Previous issue date: 2009 / Este estudo apresenta os conceitos sociopoéticos produzidos por uma comunidade de terreiro de candomblé, Ilê Axé Omo Tifé, localizada no bairro de Jangurussu, na periferia de Fortaleza-Ce. O tema gerador da pesquisa é consciência corporal e ancestralidade africana. Noto que, apesar dos terreiros de candomblé, em principio estarem mais conectados com a cultura de matriz africana, nem sempre se encontra uma prática de consciência corporal associada à ancestralidade africana e às vezes, há uma dificuldade de conexão entre as práticas religiosas e as dimensões corporais da cosmovisão africana. Diante deste contexto, neste estudo procuro responder a seguinte pergunta: Quais os conceitos que as pessoas de santo produzem a respeito da consciência corporal e da ancestralidade africana e a relação entre os mesmos? Outra pergunta é: até que ponto as pessoas de santo produzem conceitos que escapam dos valores eurocêntricos racionalistas? O método utilizado foi o sociopoético, onde o grupo alvo da pesquisa se transforma em co-pesquisadores/as do tema, participando com o pesquisador oficial de todo o processo da investigação, objetivando produzir confetos (conceitos perpassados de afetos, sentimentos e emoções que apresentam sentidos desterritorializados). Nesta pesquisa, o grupo foi formado por dez pessoas entre iaôs, (iniciados) abiãs (pré-iniciados) e ogans (auxiliares da Mãe de Santo). Um dos princípios da sociopoética é o corpo enquanto fonte de conhecimento, por isso recorre-se a vivências e técnicas artísticas, visando aguçar os cinco sentidos e a imaginação. Nesta pesquisa realizei três vivências com o grupo. A primeira foi a vivência lunar, efetuada à noite, na Abreulândia, numa região agreste, com mar, dunas, lagoas, mangues e matas. Foi um ritual. Fizemos caminhadas, acessamos bases ancestrais (cócoras, movimentos dos animais, rastejamentos, descidas invertidas em dunas, reverências aos elementos da natureza, etc.). A segunda vivência foi a dança africana onde, após o momento de relaxamento, o grupo realizou movimentos individuais e coletivos de auto-percepção e danças de várias partes da África e sua diáspora. A terceira vivência foi com argila. Com os olhos vendados, os co-pesquisadores produziram esculturas. A partir dessas vivências, eles construíram confetos relativos ao tema gerador, tais como: ancestralidade raiz (saberes da tradição oral), homem terra (aquele que senta seu ânus no chão ao contrário do homem moderno que senta na cadeira), rasgar a natureza (destruição da natureza), exu impulso (energia que joga para frente e faz as coisas se movimentarem), corpo sinuosidade (movimento estático, porém circular), água-fogo (sensação de fogo dentro da água gelada). Concluo que esta pesquisa produziu conceitos surpreendentes, desterritorializados dos valores eurocêntricos e dos chavões, gerando na minha pessoa um sentimento de felicidade e prazer, por ter me apropriado, junto com o grupo, das energias vivas da nossa ancestralidade.