Cyclotides, circular peptides isolated from plants of the Violaceae and Rubiaceae families, have a unique cyclic cystine knot topology and may play a role in plant defense. In addition to being antibacterial and insecticidal, cyclotides also display antitumor and anti-HIV activities. Their mechanism of bioactivity is not fully understood, but they disrupt cellular function by forming pores on lipid membranes. Reports on the distribution of cyclotides in Rubiaceae are limited; this dissertation focuses on the discovery, characterization and bioactivity of cyclotides in Psychotria (Rubiaceae). Eleven species of Psychotria were screened for cyclotides; six novel cyclotides (named psyle A - psyle F) were purified and sequenced from extracts of Psychotria leptothyrsa var. longicarpa using a combination of liquid chromatography-mass spectrometry and tandem nanospray MS-MS sequencing. The bioactivity of the psyle cyclotides, as well as the cyclotide cycloviolacin O2 (CyO2) from Viola odorata was examined using bioassays (fluorometric microculture, cell proliferation, SYTOX Green nucleic acid stain, trypan blue and saquinavir uptake) and fluorescence microscopy. Cytotoxic, chemosensitizing and pore-forming abilities of cyclotides were monitored in the human adenocarcinoma breast cancer cell line (MCF-7), its drug resistant sub-line (MCF-7/ADR), an uninfected T-lymphocytic cell line (HuT78) and its HIV-infected sub-line (HTLVIIIB), and the human lymphoma cell line (U-937GTB). Cyclotides displayed potent, dose-dependent cytotoxicities (IC50 = 0.72--26 muM), and co-exposure to cyclotides significantly enhanced doxorubicin-induced toxicity (IC50 = 0.39--0.76 muM). Cyclotides formed pores on membranes of breast cancer cells, and this pore-formation correlated with their chemosensitizing abilities. Psyle E and CyO2 were the most potent of the cyclotides tested, but a linear rubiaceous cyclotide (psyle C) also maintained cytotoxicity (IC50 = 0.47--8.70 muM). CyO2 formed rapid (< 10 minutes) and stable (24 hours) pores on cellular membranes, enhanced the uptake of saquinavir in T-lymphocytes (HuT78) by more than three-fold, and was five times more potent in HIV-infected T-lymphocytes (HTLVIIIB) as compared to HuT78s. Cyclotides did not produce significant pore-formation in brain endothelial or kidney epithelial cell lines, which suggests specificity toward inducing pore-formation in highly proliferating breast tumor and HIV-infected cells. In conclusion, cyclotides may be promising candidates in targeted membrane disruption approaches to the treatment of drug resistant breast cancer and HIV / acase@tulane.edu

This study is an exploratory study, descriptive in nature and investigates the familiarity and practices of midwives and women with regard to complementary therapies during pregnancy and labour. The study was conducted in four major hospitals in Western Sydney, namely Nepean, Jamieson, Blue Mountains Anzac Memorial and Hawkesbury hospitals. The findings showed that in the main the midwives and women were familiar and made use of four therapies, ie. aromatherapy, massage, music and hydrotherapy. The midwives practiced without any significant training in these therapies. Hospital policies were almost non existant in relation to the practice of complementary therapies and nurses often felt frustrated at not being able to implement complementary therapies. The main issues that emerged from the study were the need for education for the midwives related to specific complementary therapies, hospital policies conducive to the practice of complementary therapies and research into the efficacy of the different complementary therapies. The women need further exposure to complementary therapies and education in the respective therapies if they are to feel empowered in dealing with the stress of their daily lives / Master of Nursing (Hons)

This naturalistic exploratory study focused on Australians living with chronic illnesses who chose to use complementary and alternative medicine (CAM). The purpose of this sociological study was to discover and illuminate the lived experience of using CAM by individuals living with chronic illnesses in an attempt to understand their reasons for choosing CAM for their health care needs within the social contexts of their lives. The research question guiding this qualitative study was: Based upon a reflection of lived experiences, why do individuals living with chronic illnesses choose to use CAM? The major finding of this study was that research participants turned to CAM to find practical solutions for coping with pain and the ongoing demands of living daily lives while suffering and living with chronic illnesses. Unlike existing research findings, participants in this study did not turn to CAM for ideological reasons, nor were they seeking a holistic approach to health and health care. As such, the findings of this study strongly suggest that individuals living with chronic illnesses initially choose to use CAM for pragmatic reasons rather than ideological dispositions. However, the findings also suggest that after their initial use of CAM, individuals appear to adopt, via enculturation processes, more holistic ideologies resulting in modifications to perceptions of self, illness and health. / Doctor of Philosophy (PhD)

<p><strong>Background:</strong> Pain may involve physical, emotional and psychological reactions. Chronic pain can lead to restrictions and problems in everyday life. One of the most common pain states is low back pain. A form of treatment that has been marketed as a charitable and pain reliefing alternative is the Shakti mat. Currently there are no studies on its effects published. <strong>Purpose:</strong> To see whether treatment with Shakti mat in a person with low back pain has an effect on the experience of the ability in activities of daily life and to see if the psychological factors will change. <strong>Method:</strong> The participant had to lie on a Shakti mat once a day for four weeks. The participant was asked to complete five questionnaires two weeks before, during intervention and two weeks after treatment. The Tampa Scale: a Measure of Kinesiophobia measures to what degree the participant experiencing pain for movement or to harm itself in motion, Coping Strategies Questionnaire - Catastrophizing scale investigating catastrophizing thoughts in connection with pain perception, Pain Disability Index investigates how the participants’ everyday affected/hampered by pain, Self-Efficacy Scale investigates how sure the participant is in his ability to carry out a task despite pain and a Self-monitoring diary where the perception of its ability in everyday activities, experience after treatment, the type of underlay and if the participant could lie longer on the Shakti mat were judged. <strong>Results:</strong> The participant’s pain in some everyday activities mitigated while the degree of ability in these increased after four weeks of treatment. The psychological factors had not changed much.</p>

Research regarding use of complementary and alternative medicine (CAM) among all populations in America is needed to understand what seems to be an increasing trend. Education has been shown to be a significant determinant of CAM use, therefore, college students are likely to be CAM users. Little research has addressed the prevalence and predictors of CAM use among this population, so the purpose of this study was to: (1) measure the prevalence and type of CAM use among a sample of college undergraduates; and (2) test the significance of select social-cognitive constructs and demographics as predictors of CAM use. A random sample of undergraduate students within the Texas A&M University System was solicited via email to complete a web-based survey. Findings show high rates of CAM use. Gender, attitude toward CAM, outcome expectancies regarding the health care encounter, and social network use of CAM were shown to be significant predictors of CAM use. Results can inform health care and health education professionals interested in improving health care processes and addressing positive and negative issues related to CAM use.

This study examined a specific and controversial issue in health communication: the complementary and alternative medicine (CAM). Recent studies have shown that both online newsgroups and traditional newspapers have involved in communicating CAM information, but research has not answered whether there are differences between the new and old media. From the perspective of uses and gratifications, this study first investigated that how people are using newsgroups to solve CAM-related problems. Then contents of newsgroup messages and newspaper stories were analyzed to do the comparison in topics, source types, efficacy claims, and CAM categories. The results showed that both similarities and differences existed between the two media.

This dissertation evaluates preksha dhyana, a form of modern yoga introduced by the Jain Shvetambara Terapanth in 1975. Modern yoga emerged as a consequence of a complex encounter of Indian yogic gurus, American and British metaphysical thinkers, and modern ideas about science and health. I provide a brief history of the Terapanth from its eighteenth-century founder, Bikshu, to its current monastic guru, Mahaprajna, who constructed preksha dhyana. I evaluate the historical trajectory that led from the Terapanth's beginnings as a sect that maintained a world-rejecting ascetic ideal to its late twentieth-century introduction of preksha dhyana, which is popularly disseminated as a practice aimed at health and well-being. The practice and ideology of preksha dhyana is, however, context specific. In the Terapanthi monastic context, it functions as a metaphysical, mystical, and ascetic practice. In this way, it intersects with classical schools of yoga, which aim at ascetic purification and release from the world. In its popular dissemination by the samanis, female members of an intermediary Terapanthi monastic order, it functions as a physiotherapeutic practice. The samanis teach yoga to students in India, the United States, and Britain whose interests are primarily in yoga's physical and psychological benefits. In this way, it is a case study of modern yoga, which aims at the enhancement of the body and life in the world. I demonstrate how the samanis are mediators of their guru, Mahaprajna, and thus resolve ancient and contemporary tensions between ascetic and worldly values. I also demonstrate how Mahaprajna and the samanis construct preksha dhyana as a form of modern yoga by appropriating scientific discourse and attributing physiological function to the yogic subtle body. I argue that preksha dhyana can be located at an intersection with late capitalist cultural processes as well as New Age spirituality insofar as its proponents participate in the transnational yoga market. Finally, I conclude with some thoughts on the successes and failures of the Terapanth in its attempt to globally disseminate preksha dhyana.

Introduction: Cancer poses a substantial burden on the health of Canadians. Although advancements in screening and treatment have reduced, cancer-related morbidity and quality of life remain important concerns throughout cancer treatment and survivorship. <p>Purpose: This study examined the impact of Iyengar yoga on quality of life and other cancer-related symptoms among people with cancer. <p>Methods: All individuals registered for the Fall 2006 and Winter 2007, 10-week Iyengar yoga programs, offered by CancerCare Manitoba through private donations, were invited to participate in the study. Participants were asked to complete standard self-report questionnaires and participant diaries at baseline, week-5, week-10, and 6 weeks following the last class. The interventions impact on study outcomes were determined using repeated measures ANOVAs and paired samples t-tests. Six participant interviews and a review of participant diaries were conducted and analyzed using categorical aggregation and direct interpretation to identify other relevant issues as raised by participants and to document any negative effects of the program.<p>Results: Nineteen female participants completed the yoga intervention. The mean age of the sample was 50 years and the majority self-identified as Caucasian. Approximately one third had breast cancer and 63% were undergoing treatment for cancer at baseline. Results from the questionnaires showed statistically significant improvements in quality of life, mood disturbance, spiritual well-being, anxiety, nausea, pain, participants most bothersome symptom at baseline, and trait anxiety. Results from the interviews and participant diaries showed that participants experienced increases in social support, relaxation, mental concentration, and in flexibility, strength, and mobility in problem areas. Participants also expressed that their Iyengar yoga practice was empowering and supported their need to take an active role in their health and take a holistic approach to care. It was suggested that Iyengar yoga might contribute to the benefits reported through an ability to facilitate the development of coping skills or mindfulness.<p>Conclusions: The Iyengar yoga program for people living with cancer offered by CancerCare Manitoba can be considered a complex, multi-level, multi-modal intervention. Although, due to design limitations, neither causality nor a dose-response relationship between the Iyengar yoga intervention and the improvements in cancer-related outcomes could be inferred, the present study lends support to the assertion that Iyengar yoga is beneficial to the well-being of those living with cancer.

Introduction: Cancer poses a substantial burden on the health of Canadians. Although advancements in screening and treatment have reduced, cancer-related morbidity and quality of life remain important concerns throughout cancer treatment and survivorship. <p>Purpose: This study examined the impact of Iyengar yoga on quality of life and other cancer-related symptoms among people with cancer. <p>Methods: All individuals registered for the Fall 2006 and Winter 2007, 10-week Iyengar yoga programs, offered by CancerCare Manitoba through private donations, were invited to participate in the study. Participants were asked to complete standard self-report questionnaires and participant diaries at baseline, week-5, week-10, and 6 weeks following the last class. The interventions impact on study outcomes were determined using repeated measures ANOVAs and paired samples t-tests. Six participant interviews and a review of participant diaries were conducted and analyzed using categorical aggregation and direct interpretation to identify other relevant issues as raised by participants and to document any negative effects of the program.<p>Results: Nineteen female participants completed the yoga intervention. The mean age of the sample was 50 years and the majority self-identified as Caucasian. Approximately one third had breast cancer and 63% were undergoing treatment for cancer at baseline. Results from the questionnaires showed statistically significant improvements in quality of life, mood disturbance, spiritual well-being, anxiety, nausea, pain, participants most bothersome symptom at baseline, and trait anxiety. Results from the interviews and participant diaries showed that participants experienced increases in social support, relaxation, mental concentration, and in flexibility, strength, and mobility in problem areas. Participants also expressed that their Iyengar yoga practice was empowering and supported their need to take an active role in their health and take a holistic approach to care. It was suggested that Iyengar yoga might contribute to the benefits reported through an ability to facilitate the development of coping skills or mindfulness.<p>Conclusions: The Iyengar yoga program for people living with cancer offered by CancerCare Manitoba can be considered a complex, multi-level, multi-modal intervention. Although, due to design limitations, neither causality nor a dose-response relationship between the Iyengar yoga intervention and the improvements in cancer-related outcomes could be inferred, the present study lends support to the assertion that Iyengar yoga is beneficial to the well-being of those living with cancer.

Background: Pain may involve physical, emotional and psychological reactions. Chronic pain can lead to restrictions and problems in everyday life. One of the most common pain states is low back pain. A form of treatment that has been marketed as a charitable and pain reliefing alternative is the Shakti mat. Currently there are no studies on its effects published. Purpose: To see whether treatment with Shakti mat in a person with low back pain has an effect on the experience of the ability in activities of daily life and to see if the psychological factors will change. Method: The participant had to lie on a Shakti mat once a day for four weeks. The participant was asked to complete five questionnaires two weeks before, during intervention and two weeks after treatment. The Tampa Scale: a Measure of Kinesiophobia measures to what degree the participant experiencing pain for movement or to harm itself in motion, Coping Strategies Questionnaire - Catastrophizing scale investigating catastrophizing thoughts in connection with pain perception, Pain Disability Index investigates how the participants’ everyday affected/hampered by pain, Self-Efficacy Scale investigates how sure the participant is in his ability to carry out a task despite pain and a Self-monitoring diary where the perception of its ability in everyday activities, experience after treatment, the type of underlay and if the participant could lie longer on the Shakti mat were judged. Results: The participant’s pain in some everyday activities mitigated while the degree of ability in these increased after four weeks of treatment. The psychological factors had not changed much.