Showing papers by "Chaminade University of Honolulu published in 2005"
TL;DR: It is reported here that prevalence of malaria in Hawaiian forest birds at 1900 m on the island of Hawai’i has more than doubled over a decade, and direct evidence of tolerance to malaria, and a possible cost of tolerance, in wild native birds is reported.
Abstract: Hawaiian honeycreepers (Aves: Drepanidinae) evolved in the absence of mosquito-borne diseases such as avian malaria (Plasmodium spp.). Malaria has been largely responsible for the recent wave of extinctions and endangerment among Hawaiian forest birds, which began by the 1920s. Most honeycreepers, especially endangered species, now persist only in forests above 1500 m elevation, where cool temperatures prevent effective malaria development in mosquitoes. We report here that prevalence of malaria in Hawaiian forest birds at 1900 m on the island of Hawai‘i has more than doubled over a decade. This increase was associated with breeding of mosquitoes and warmer summertime air temperatures. We also report direct evidence of tolerance to malaria, and a possible cost of tolerance, in wild native birds. Tolerance is adding to a reservoir of malaria at upper elevations even while vectors are rare and air temperatures are too low for complete development of the parasite in the vector. The data provide a gl...
99 citations
TL;DR: Variables were identified that predict seizure reduction following self-regulation of slow cortical potentials (SCPs) as part of a behavioral self-management program and successful patients may be those without large negative SCP amplitudes at the beginning of training, without a left temporal epileptic focus, and who score low on life satisfaction and are highly reactive to stress.
37 citations
TL;DR: In this paper, forensic entomology has been used to investigate the behavior of the Chachapoya people who occupied the northern highlands of Peru from ca. AD 800 to ca.AD 1532.
Abstract: This paper explores the contribution that applied forensic entomology can make to our understanding of prehistoric mortuary behaviour. Samples of insect remains were recovered from a mummy bundle that has been attributed to the Chachapoya people who occupied the northern highlands of Peru from ca. AD 800 to ca. AD 1532. The insects were identified to the family level and used to create a hypothetical timeline of post-mortem interval before the construction of the mummy bundle. The individual in question suffered from a number of blunt force insults to the head, followed by two and possibly three trepanation events. We speculate the initial insect colonisation to have taken place almost immediately following injury and subsequent surgery, occurring before the individual's death. Insect succession patterns and timing estimates for the appearance of periosteal reactive bone suggest that the individual was wrapped shortly following death. The application of such modern forensic techniques holds vast promise for addressing issues concerning Chachapoya mortuary behaviour and, further, these results can expand our understanding of mummy studies in general. Copyright © 2005 John Wiley & Sons, Ltd.
22 citations
TL;DR: In early Hawai'i, well before Western contact, Kanaka maoli (indigenous Hawaiians) believed that every thing in nature was alive with mana, spiritual power, and coexisted in nature with mankind.
Abstract: (Prayer of Healing for the Earth) We begin this essay in the language of our ancestors who were cognizant of all things in the cosmos as living and communicating, and that if the earth lives and the forests grow, then future generations of mankind will also flourish and survive. In early Hawai‘i, well before Western contact, kanaka maoli (indigenous Hawaiians) believed that every thing in nature was alive with mana, spiritual power, and coexisted in nature with mankind. Kanaka maoli believed in a multitude of gods, and these gods took many different forms. The four primary gods were: Kane, creator of man, symbol of life, god of freshwater and sunlight; Lono, god of agriculture, clouds, and weather; Ku, god of the forest, leadership, medicine, and war; and Kanaloa, god of the wind and ocean. Early kanaka maoli believed that they were direct descendants of the mating of Wakea, sky father and Papa, earth mother. Since we all share the same parents, we are ‘ohana or family. And since our parents are living, everything is living. Everything is conscious and communicating, inclusive of animate and inanimate objects. The wind, the sounds, the rocks—all we have to do is open our receptors—everything is alive. Wellness is the constant interaction between all life forces. When there is proper interaction, things are pono or in harmony, and mana maintains this balance. Spiritual interrelationships are primary, and proper thoughts and actions maintain pono. Ill health is loss of pono and loss of mana, whether it is in humans or in the environment. Kanaka maoli believed that our siblings are the plants and animals in nature. Therefore, through these relationships, it was everyone’s responsibility to m alama ‘ aina, care for the land and all her natural resources. These were collective relationships with all in the cosmos. The early kanaka maoli had a saying, ‘‘He ali‘i no ka ‘ aina; he kauw a wale ke kanaka,’’ the land is chief; the human is but a servant. Artist and illustrator, Ms. Marilyn Kahalewai’s painting of an ahupua‘a on the cover of this issue provides a glimpse of a traditional time in Hawai‘i’s pre-Western history. Ahupua‘a was a self-sustaining environment, extending from the mountain to the sea with productive interdependence of all life forms. Each district or territory was marked by an ahu (altar) made of stones and surmounted by a carved image of the head of a pua‘a (hog), which was a form of Lono, the god of rain and agriculture. The ali‘i or chief of the island divided his land into moku or districts. The subdivisions of the moku were the ahupua‘a. An ahupua‘a contained the range of products and resources from the upland, the plains, and the sea—everything the people needed to survive. From the uka or uplands and mountains, the koa trees were cut down and hollowed to make canoes, spears and tools were carved from the kauila hardwood, durable cordage for fish nets and fish lines were made EcoHealth 2, 373–375, 2005 DOI: 10.1007/s10393-005-8932-8
6 citations
TL;DR: The authors showed that when it committed the North to a wider war with the United States, Hanoi did so reluctantly, however, it stopped at nothing to guarantee the ultimate success of its efforts.
Abstract: The spring 1965 deployment of U.S. ground forces to South Vietnam and initiation of sustained aerial and naval bombardments of the North by the U.S. military marked a turning point in the history of the Vietnamese Revolution. Until recently, Western scholars only vaguely understood Hanoi9s attitude toward those developments and what they meant for the revolution it spearheaded. Newly available materials from Vietnam provide a clearer picture of the concerns of North Vietnamese policymakers in the period immediately before and after the American intervention. Based on such materials, this article demonstrates that, when it committed the North to a wider war with the United States, Hanoi did so reluctantly. Having made the commitment, however, it stopped at nothing to guarantee the ultimate success of its efforts.
2 citations