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santookoorisha · 4 years

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oronavirus y el sol: una lección de la pandemia de influenza de 1918

Richard Hobday

10 de marzo · 6 min de lectura

El aire fresco, la luz solar y las mascarillas improvisadas parecían funcionar hace un siglo; y podrían ayudarnos ahora.

por Richard Hobday

Cuando surgen nuevas enfermedades virulentas, como el SARS y el Covid-19, la carrera comienza a encontrar nuevas vacunas y tratamientos para los afectados. A medida que se desarrolla la crisis actual, los gobiernos imponen cuarentena y aislamiento, y se desaconsejan las reuniones públicas. Los funcionarios de salud adoptaron el mismo enfoque hace 100 años, cuando la gripe se propagaba por todo el mundo. Los resultados fueron mixtos. Pero los registros de la pandemia de 1918 sugieren que una técnica para tratar la influenza, poco conocida hoy en día, fue efectiva. Una experiencia duramente obtenida de la pandemia más grande en la historia registrada podría ayudarnos en las próximas semanas y meses.

Pacientes con influenza reciben luz solar en el hospital al aire libre de emergencia de Camp Brooks en Boston. Se suponía que el personal médico no debía quitarse las máscaras. (Archivos Nacionales)

En pocas palabras, los médicos descubrieron que los pacientes de gripe gravemente enfermos atendidos en el exterior se recuperaron mejor que los tratados en el interior. Una combinación de aire fresco y luz solar parece haber evitado la muerte de los pacientes; e infecciones entre el personal médico. [1] Hay apoyo científico para esto. La investigación muestra que el aire exterior es un desinfectante natural. El aire fresco puede matar el virus de la gripe y otros gérmenes dañinos. Igualmente, la luz solar es germicida y ahora hay evidencia de que puede matar el virus de la gripe.

Tratamiento al aire libre en 1918

Durante la gran pandemia, dos de los peores lugares para estar fueron los cuarteles militares y las naves de tropa. El hacinamiento y la mala ventilación ponen a los soldados y marineros en alto riesgo de contraer influenza y otras infecciones que a menudo la siguieron. [2,3] Al igual que con el brote actual de Covid-19, la mayoría de las víctimas de la llamada 'gripe española' lo hicieron no mueren de gripe: murieron de neumonía y otras complicaciones.

Cuando la pandemia de gripe llegó a la costa este de los Estados Unidos en 1918, la ciudad de Boston fue particularmente afectada. Entonces, la Guardia del Estado estableció un hospital de emergencia. Tomaron los peores casos entre marineros en barcos en el puerto de Boston. El oficial médico del hospital había notado que los marineros más gravemente enfermos habían estado en espacios mal ventilados. Entonces les dio la mayor cantidad de aire fresco posible colocándolos en carpas. Y cuando hacía buen tiempo, los sacaban de sus tiendas y los ponían al sol. En este momento, era una práctica común llevar a los soldados enfermos al aire libre. La terapia al aire libre, como se la conocía, se usaba ampliamente en las víctimas del Frente Occidental. Y se convirtió en el tratamiento de elección para otra infección respiratoria común y a menudo mortal de la época; tuberculosis. Los pacientes fueron colocados afuera en sus camas para respirar aire fresco al aire libre. O fueron atendidos en salas de ventilación cruzada con las ventanas abiertas día y noche. El régimen al aire libre siguió siendo popular hasta que los antibióticos lo reemplazaron en la década de 1950.

Los médicos que tenían experiencia de primera mano de la terapia al aire libre en el hospital de Boston estaban convencidos de que el régimen era efectivo. Fue adoptado en otro lugar. Si un informe es correcto, reduce las muertes entre los pacientes del hospital del 40 por ciento a aproximadamente el 13 por ciento. [4] Según el Cirujano General de la Guardia del Estado de Massachusetts:

"La eficacia del tratamiento al aire libre ha sido absolutamente probada, y uno solo tiene que probarlo para descubrir su valor".

El aire fresco es un desinfectante

Los pacientes tratados al aire libre tenían menos probabilidades de estar expuestos a los gérmenes infecciosos que a menudo están presentes en las salas de hospital convencionales. Respiraban aire limpio en lo que debe haber sido un ambiente en gran parte estéril. Sabemos esto porque, en la década de 1960, los científicos del Ministerio de Defensa demostraron que el aire fresco es un desinfectante natural. [5] Algo en él, que llamaron el Factor al aire libre, es mucho más dañino para las bacterias en el aire y el virus de la gripe que el aire interior. No pudieron identificar exactamente qué es el Factor al aire libre. Pero descubrieron que era eficaz tanto de noche como durante el día.

Su investigación también reveló que los poderes desinfectantes del Factor al aire libre se pueden preservar en recintos, si las tasas de ventilación se mantienen lo suficientemente altas. Significativamente, las tasas que identificaron son las mismas para las que se diseñaron las salas de hospital con ventilación cruzada, con techos altos y ventanas grandes. [6] Pero cuando los científicos hicieron sus descubrimientos, la terapia con antibióticos había reemplazado el tratamiento al aire libre. Desde entonces, los efectos germicidas del aire fresco no han aparecido en el control de infecciones ni en el diseño del hospital. Sin embargo, las bacterias dañinas se han vuelto cada vez más resistentes a los antibióticos.

La luz solar y la infección por influenza

Poner a los pacientes infectados al sol puede haber ayudado porque inactiva el virus de la influenza. [7] También mata las bacterias que causan infecciones pulmonares y de otro tipo en los hospitales. [8] Durante la Primera Guerra Mundial, los cirujanos militares utilizaron habitualmente la luz solar para curar heridas infectadas. [9] Sabían que era un desinfectante. Lo que no sabían es que una ventaja de colocar a los pacientes afuera al sol es que pueden sintetizar vitamina D en su piel si la luz solar es lo suficientemente fuerte. Esto no fue descubierto hasta la década de 1920. Los bajos niveles de vitamina D ahora están relacionados con infecciones respiratorias y pueden aumentar la susceptibilidad a la influenza. [10] Además, los ritmos biológicos de nuestro cuerpo parecen influir en la forma en que resistimos las infecciones. [11] Una nueva investigación sugiere que pueden alterar nuestra respuesta inflamatoria al virus de la gripe. [12] Al igual que con la vitamina D, en el momento de la pandemia de 1918, no se conocía el papel importante que desempeñaba la luz solar en la sincronización de estos ritmos.

Mascarillas Coronavirus y Gripe

Las máscaras quirúrgicas son actualmente escasas en China y en otros lugares. Se usaron hace 100 años, durante la gran pandemia, para tratar de detener la propagación del virus de la gripe. Si bien las máscaras quirúrgicas pueden ofrecer cierta protección contra la infección, no se sellan alrededor de la cara. Por lo tanto, no filtran pequeñas partículas en el aire. En 1918, cualquiera en el hospital de emergencia en Boston que tuvo contacto con pacientes tuvo que usar una máscara facial improvisada. Esto comprendía cinco capas de gasa ajustadas a un marco de alambre que cubría la nariz y la boca. El marco fue conformado para adaptarse a la cara del usuario y evitar que el filtro de gasa toque la boca y las fosas nasales. Las máscaras fueron reemplazadas cada dos horas; debidamente esterilizado y con gasa fresca puesta. Fueron los precursores de los respiradores N95 en uso en los hospitales de hoy para proteger al personal médico contra las infecciones transmitidas por el aire.

Hospitales temporales

El personal del hospital mantuvo altos estándares de higiene personal y ambiental. Sin duda, esto jugó un papel importante en las tasas relativamente bajas de infección y muertes reportadas allí. La velocidad con la que se erigió su hospital y otras instalaciones temporales al aire libre para hacer frente al aumento de pacientes con neumonía fue otro factor. Hoy, muchos países no están preparados para una pandemia grave de influenza. [13] Sus servicios de salud se verán abrumados si hay uno. Las vacunas y los medicamentos antivirales pueden ayudar. Los antibióticos pueden ser efectivos para la neumonía y otras complicaciones. Pero gran parte de la población mundial no tendrá acceso a ellos. Si llega otro 1918, o la crisis de Covid-19 empeora, la historia sugiere que podría ser prudente tener carpas y salas prefabricadas listas para lidiar con un gran número de casos gravemente enfermos. También podría ayudar mucho aire fresco y un poco de luz solar.

El Dr. Richard Hobday es un investigador independiente que trabaja en los campos de control de infecciones, salud pública y diseño de edificios. Es el autor de 'The Healing Sun'.

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santookoorisha · 5 years

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Ebbó. Trabajo de santería, ceremonia que puede ser de ofrenda o de sacrificio o de purificación. Los ebbós son para refrescar, cumplimentar, enamorar a los orishas en las cuestiones más sencillas, desde un baño con flores y yerbas hasta poner dulces a las deidades.

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santookoorisha · 6 years

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Bed sound like a chickHead from the hood

instagram

Y'all gotta stop getting these dumb bitch famous we need roll modals not hoe modals

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santookoorisha · 6 years

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What the fuck u using the star of David Jewish star don’t make no sense

My Craft project

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santookoorisha · 6 years

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Dam

it me

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santookoorisha · 6 years

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Dam wow

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santookoorisha · 6 years

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Dam niggers got ball to go to nyc and do this shit

11 December 2017 New York subway terror attack

Pipe bomb fails to detonate fully in Manhattan subway near Port Authority, only 4 injured. Many deaths avoided.

Bomb:

Bomb was pipe bomb “made at electrical company where he worked”

Pipe bomb was attached to body with velcro and zip-ties

Bomb only partially detonated, and detonated prematurely

“Could have killed a lot of people”

Suspect:

Suspect is severely injured and “likely to die”

Suspect is 27yo Bangladeshi man named Akayed Ullah

Migrated to US 7 years ago

Suspect “supposedly set off device in name of ISIS”

“Made statements [regarding ISIS] that are now being investigated”

Sources: 1, 2, 3, 4

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santookoorisha · 6 years

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1804: Liberty, Isolation, Boycott Edit

On 1 January 1804 the former slave Jean-Jaqcues Dessalines (as Jacques I) declared the independence of St. Domingue as the First Black Empire; two years later, after his assassination, it became the Republic of Haiti. This was the second nation to gain independence from European rule (after the United States), and the only state to have arisen from the liberation of slaves. No nation recognized the new state, which was instead met with isolation and boycotts. This exclusion from the global market led to major economic difficulties for the new state. Many of the leaders of the revolt disassociated themselves from Vodou. They strived to be accepted as Frenchmen and good Catholics rather than as free Haitians. Yet most practitioners of Vodou saw, and still see, no contradiction between Vodou and Catholicism, and also take part in Catholic masses.

1825: Compensation to France Edit

As a condition of renewing trade, France forced Haiti to pay 150 million francs to compensate for the loss of its slaves. This corresponded to ten years of Haiti’s total production. Haiti was forced to take out expensive loans to pay these damages.

1835: Vodou made punishable, secret societies Edit

The new Haitian state did not recognize Vodou as an official religion. In 1835, the government made practising Vodou punishable. Secret Voodoo societies therefore continued to be important. These societies also provided the poor with protection and solidarity against the exercising of power by the elite. They had their own symbols and codes.

20th century to the present Edit

Today, Vodou is practiced not only by Haitians but by Americans and people of many other nations who have been exposed to Haitian culture. Haitian creole forms of Vodou exist in Haiti, the Dominican Republic, Cuba,[48] some of the outer islands of the Bahamas, the United States, and other places to which Haitians have immigrated. There has been a re-emergence of the Vodun traditions in the United States, maintaining the same ritual and cosmological elements as in West Africa. These and other African-diasporic religions, such as Lukumi or Regla de Ocha (also known as Santería) in Cuba, and Candomblé and Umbanda in Brazil, have evolved among descendants of transplanted Africans in the Americas.

Former president of Haiti François Duvalier (also known as Papa Doc) played a role in elevating the status of Vodou into a national doctrine. Duvalier was involved in the noirisme movement and hoped to re-value cultural practices that had their origins in Africa. Duvalier manipulated Vodou to suit his purposes throughout his Reign of Terror. He organized the Vodou priests in the countryside and had them advance his agenda, instilling fear through promoting the belief that he had supernatural powers playing into the religion's mysticism.[49][50]

Many Haitians involved in the practice of Vodou have been initiated as Houngans or Mambos. In January 2010, after the Haiti earthquake traditional ceremonies were organized to appease the spirits and seek the blessing of ancestors for the Haitians. Also a "purification ceremony" was planned for Haiti.

Controversy after the 2010 earthquake Edit

Following the 2010 Haiti earthquake, there were verbal and physical attacks against vodou practitioners in Haiti perpetrated by those who felt that vodouists were partially responsible for the natural disaster. Furthermore, during a Cholera outbreak in 2010 several Vodou priests were lynched by mobs who believed them to be spreading the disease.[51]

Understanding Vodou for Beginners: F.A.Q.

Is Vodou evil?

The simple answer to this is no. There are evil people in every religion and practice, but Vodou itself is not an evil religion at all. Throughout the years, Vodou has gained a bad reputation due to Hollywood movies(one of the first being the film “White Zombi” which came out in the 1930’s).

Does Vodou only permit certain people?

Vodou has no predjudice against people of any race, gender, sexual orientation, ailment, physical condition, or any other factor that can be used to discriminate. Although Vodou is not meant for everyone, the Lwa do not discriminate.

Do you have to be initiated to be a part of Vodou?

Initiation is not necessary to be a Vodouisant, the non-initiated community make up almost more than 60% of Vodou itself. Initiation in Vodou can be quite costly, depending on the Sosyete as well as the initiation itself. However, the Lwa do not require you to be initiated to serve them.

Is Vodou a practice?

Vodou is often confused as a practice and at times, even the same thing as Hoodoo. Vodou is a religion from Haiti, whose origins come from different parts of Africa including Nigeria and the Congo. It is considered an African Traditional Religion and came from West African Vodun. The religion being practiced chiefly in Haiti and venerated by a large community. Vodou has a magical system intertwined within in it, but in itself is a religion.

Recommended Reading on Vodou:

Divine Horsemen: The Living Gods of Haiti

Why animal sacrifice?

In a society where meat is predominantly eaten, animals are considered food and a religion which arises from the Congo; animal sacrifice is not about the death of the animal but rather the offering of the life-giving energy of that animal to Lwa. As we eat, they must eat. The animal is usually cooked and eaten by the community afterwards; nothing is wasted.

Can Vodou be considered Monotheistic?

Vodou is considered to be a monotheistic religion, as the only one supreme creator is Bondye. God is seen as distant and not readily accessible to us, often considered to be “too busy”. We listen about God and we worship God, however we do not see God. The belief system can be seen in a Roman Catholic way to some aspects, Bondye being the superior creator and the Lwa being the Saints.

The Lwa are readily accessible to us, we serve Lwa and in return they serve us. They confer upon us the physical well being and material blessings.

Is Voodoo and Vodou the same thing?

Vodou and Voodoo are not the same thing, although one can consider them to be two sides of a single coin. Voodoo is what Vodou became when taken into New Orleans, becoming a more creolized version. The main difference being that Voodoo puts great emphasis into worshipping Danbalah. Vodou is the “original” religion you could say that formed in Haiti.

Artwork of Lwa Ezili Danto

Can anyone enter Vodou?

This is a question that will bring controversy among many people but simply has one answer, No. Not everyone can enter Vodou, the reason being that Lwa will simply not work with everyone. You see, you cannot just come into Vodou and decide to work with any Lwa of your choosing simply because they attract you. If you do this, then the Lwa will either not put any attention to you or things could go badly.

Can you know this through a dream or intuition?

There are many people that have stated to dream of Lwa asking them to work with them and this is good, Dreams are very important in Vodou. However, the only way to be completely certain of this is through a reading with a initiated Mambo or Houngan of the religion. Why is this so important? Because even if you do get a “feeling” or dream of a Lwa, you are not completely sure if Lwa actually wants to work with you. The Reading will tell you if you are meant to be in Vodou, which Lwa are interested in working with you, and other key points in your path when it comes to Vodou.

If you do have any path in Vodou and no Lwa wishes to work with you, then I would recommend you to simply step away. It could be that it is not your time to enter the religion or you are simply not meant to be in Vodou. This is not something to be angry about, simply accept it and move on.

Another book I’d recommend:

Haitian Vodou: An Introduction to Haiti’s Indigenous Spiritual Tradition

Is Vodou the right path for me?

After figuring out whether Lwa do want to work with you, the comes whether you find Vodou to be the right path for you to partake in. This is a personal question you would need to ask yourself, Vodou becomes part of one’s daily lifestyle and will represent commitment. Are you ready for this type of commitment? This is something you need to ask yourself, especially if you are a person that likes to change path often. When your in with Lwa, you are in for the long run. I would suggest maybe visiting a Sosyete or Vodou community in your area to see if this is the right path for you, remember: Reading about it is very different from seeing it in front of you.

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santookoorisha · 6 years

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Before 1685: From Africa to the Caribbean Edit

Area of West African Vodun practice, the religion with the greatest influence on Haitian Vodou.

The cultural area of the Fon, Ewe, and Yoruba peoples share a common metaphysical conception of a dual cosmological divine principle consisting of Nana Buluku, the God-Creator, and the voduns(s) or God-Actor(s), daughters and sons of the Creator's twin children Mawu (goddess of the moon) and Lisa (god of the sun). The God-Creator is the cosmogonical principle and does not trifle with the mundane; the voduns(s) are the God-Actor(s) who actually govern earthly issues. The pantheon of vodoun is quite large and complex.

West African Vodun has its primary emphasis on ancestors, with each family of spirits having its own specialized priest and priestess, which are often hereditary. In many African clans, deities might include Mami Wata, who are gods and goddesses of the waters; Legba, who in some clans is virile and young in contrast to the old man form he takes in Haiti and in many parts of Togo; Gu (or Ogoun), ruling iron and smithcraft; Sakpata, who rules diseases; and many other spirits distinct in their own way to West Africa.

A significant portion of Haitian Vodou often overlooked by scholars until recently is the input from the Kongo. The entire northern area of Haiti is heavily influenced by Kongo practices. In northern Haiti, it is often called the Kongo Rite or Lemba, from the Lemba rituals of the Loango area and Mayombe. In the south, Kongo influence is called Petwo (Petro). Many loa (a Kikongo term) are of Kongo origin such as Basimba belonging to the Basimba people and the Lemba.[43]

In addition, the Vodun religion (distinct from Haitian Vodou) already existed in the United States previously to Haitian immigration, having been brought by enslaved West Africans, specifically from the Ewe, Fon, Mina, Kabaye, and Nago groups. Some of the more enduring forms survive in the Gullah Islands.

European colonialism, followed by totalitarian regimes in West Africa, suppressed Vodun as well as other forms of the religion. However, because the Vodun deities are born to each African clan-group, and its clergy is central to maintaining the moral, social, and political order and ancestral foundation of its villagers, it proved to be impossible to eradicate the religion.

1685-1791: Vodou in colonial Saint-Domingue Edit

The majority of the Africans who were brought as slaves to Haiti were from Western and Central Africa. The survival of the belief systems in the New World is remarkable, although the traditions have changed with time and have even taken on some Catholic forms of worship.[44] Two important factors, however, characterize the uniqueness of Haitian Vodou as compared to African Vodun; the transplanted Africans of Haiti, similar to those of Cuba and Brazil, were obliged to disguise their loa or spirits as Roman Catholic saints, an element of a process called syncretism.

Two keys provisions of the Code Noir by King Louis XIV of France in 1685 severely limited the ability of enslaved Africans in Saint-Domingue to practice African religions. First, the Code Noir explicitly forbade the open practice of all African religions.[17] Second, it forced all slaveholders to convert their slaves to Catholicism within eight days of their arrival in Saint-Domingue.[17] As a result, over the course of the 18th century, African religious practice in Saint-Domingue adapted to each of these provisions. First, African religious practice largely went underground, outside of the control of colonial authorities. Second, the diverse pantheon of African spirits that had already been incorporated into religious practice in Saint-Domingue was overlaid with images, practices, and rituals borrowed from Catholicism.[17] Médéric Louis Élie Moreau de Saint-Méry, a French observer writing in 1797, noted this religious syncretism, commenting that the Catholic-style altars and votive candles used by Africans in Haiti were meant to conceal the Africanness of the religion.[45]

Vodou, as it is known in Haiti and the Haitian diaspora, is the result of the pressures of many different cultures and ethnicities of people who were uprooted from Africa and imported to Haiti in the African slave trade. Under slavery, African culture and religion was suppressed, lineages were fragmented, and people pooled their religious knowledge and from this fragmentation became culturally unified. In addition to combining the spirits of many different African and Amerindian nations, Vodou has incorporated pieces of Roman Catholic liturgy to replace lost prayers or elements. Images of Catholic saints are used to represent various spirits or "mistè" ("mysteries", actually the preferred term in Haiti), and many saints themselves are honored in Vodou in their own right. This syncretism allows Vodou to encompass the African, the Indian, and the European ancestors in a whole and complete way. It is truly a Kreyòl religion.

1791–1804: The Haitian Revolution Edit

The most historically important Vodou ceremony in Haitian history was the Bois Caïman ceremony of August 1791 that began the Haitian Revolution, in which the spirit Ezili Dantor possessed a priestess and received a black pig as an offering, and all those present pledged themselves to the fight for freedom.[46] This ceremony ultimately resulted in the liberation of the Haitian people from French colonial rule in 1804, and the establishment of the first black people's republic in the history of the world and the second independent nation in the Americas. Haitian nationalists have frequently drawn inspiration by imagining their ancestors' gathering of unity and courage. Since the 1990s, some neo-evangelicals have interpreted the politico-religious ceremony at Bois Caïman to have been a pact with demons. This extremist view is not considered credible by mainstream Protestants, however conservatives such as Pat Robertson repeat the idea.[47]

Vodou in 19th century Haiti Edit

Understanding Vodou for Beginners: F.A.Q.

Is Vodou evil?

Does Vodou only permit certain people?

Do you have to be initiated to be a part of Vodou?

Is Vodou a practice?