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Einleitung: Im Norden Nigerias fanden sich in der Region um Kaduna zahlreiche Kinder mit den klinischen Symptomen einer nutritiven kalziumdefizienten Rachitis. Ein Großteil dieser Kinder konnte mittels medikamentöser Kalziumsubstitution erfolgreich therapiert werden. Bei circa 10% wurde jedoch eine orthopädische Intervention notwendig, um therapierefraktären Beindeformitäten zu korrigieren. Patienten und Methoden: Es konnten im Zeitraum von 2007 bis 2009 insgesamt 27 Kinder an 45 massiv deformierten, rachitischen Beinen operativ versorgt werden. Es waren 22 Mädchen mit 38 Beinen und 5 Jungen mit 7 Beinen betroffen. Es fanden sich 28 Genua valga, 15 Genua vara, ein- und beidseitig oder kombiniert als sogenannte wind-swept Deformität bei 8 Patienten, und 7 Beine mit tibialer Antekurvation. Unter Letzteren waren 5 Beine mit einem Genu valgum kombiniert. Das Durchschnittsalter zum Zeitpunkt der Operation betrug 12,1 Jahre. Die Patienten wurden vor der Operation 2,4 Jahre im Mittel mit Kalzium substituiert. Ergebnisse: Es zeigte sich eine durchweg positive Veränderung der Lebensqualitätsparameter hinsichtlich täglicher Wegstrecke, Gehen, Spielen, häuslicher Arbeit, Tragen von Gegenständen auf dem Kopf und Schmerzzuständen. In der klinischorthopädischen Untersuchung zeigten sich deutliche Verbesserungen beim intermalleolaren/interkondylären Abstand, der Kaselbandlaxizität und der Fußstellung sowie eine positive Beeinflussung auf skoliotische Fehlhaltungen und auf Beckenschiefstände. Kein Einfluss konnte auf die asymmetrische Hüftrotation und Genua recurvata genommen werden. Genua valga konnten - anhand der nativen Stehendbilder gemessen - von 52,6° auf 7,3° korrigiert werden. Der TFA konnte von durchschnittlich 39,4° auf 4,9° gesenkt werden. Bei Genua vara fand sich bei den nativen Stehendaufnahmen ein Rückgang von 41,6° auf 5° im Mittel. Der TFA konnte von 31,2° auf 3,3° (10 Beine mit einem postoperativem physiologischen Genu valgum) und 5,8° (5 eine mit einen postoperativem residuellen Genu varum) korrigiert werden. Die tibiale Antekurvation wurde in Röntgenbildern um 90,8% von 79,3° auf 7,4° im Mittel begradigt. Innen- oder Außenrotationsfehlstellungen des Fußes konnten von 30,1° im Mittel auf ein eine Außenrotation von 6,24° unter allen Patientenbeinen umgestellt werden. Die restlichen Kniewinkel nach Paley zeigten allesamt eine deutliche Annäherung an den Normbereich, wenn auch eine exakte physiologische Wiederherstellung nicht möglich war. Unter den 88 vorgenommenen Osteotomien traten 2 Komplikationen, eine tiefe intramedulläre Infektion und eine Peroneusläsion, auf. Diskussion: Bei dem vorliegenden Patientenkollektiv mit kalziumdefizienter Rachitis und noch unreifer Knochenstruktur (durchschnittliches Alter 12 Jahre) konnte nach präoperativ mittlerer medikamentöser Therapiedauer von 2,4 Jahren kein Wiederauftreten der Deformität im Rahmen der Nachuntersuchung festgestellt werden. Die Komplikationsrate lag bei 4,4%. Andere Arbeitsgruppen beschrieben ein Wiederauftreten der Deformität bei Knochenstoffwechselkrankheiten in bis zu 90% der Fälle sowie zahlreiche Osteosyntheseverfahren-assoziierte Kompliaktionen [63]. Die Einteilung der Korrekturergebnisse erfolgte entsprechend der Klassifikation nach Fraser. Die Ergebnisse der Achskorrektur bei 28 Genua valga konnten zum Zeitpunkt der Gipsabnahme in 21 Fällen als „exzellent“ 6 als „gut“ und nur 2 als „mangelhaft“ eingestuft werden. Bei 15 Genua vara fanden sich 3 „exzellente“, 7 „gute“ und 5 „mangelhafte“ Ergebnisse. Alle Patienten waren mit dem Operationsergebnis sehr zufrieden. Die vorgestellte operative Intervention kann somit als erfolgreich eingeschätzt werden.
Im Rahmen der Zusammenarbeit des Missionsärztlichen Instituts in Würzburg mit dem Sacred Heart Hospital (Nigeria) wurden vor Ort im Hinblick auf das Problem der Arzneimittelfälschungen in Nigeria und dem Auftreten von einzelnen Resistenzen gegen Artemisinin-Derivate Untersuchungen bezüglich der aktuellen Situation im Kampf gegen Malaria im Großraum Abeokuta durchgeführt. Der Kenntnisstand über Malaria und das Gesundheitsverhalten einer für die nigerianische Bevölkerung möglichst repräsentativen Probandengruppe (n=100) wurden mithilfe eines Fragebogens erfasst. Ebenfalls mithilfe eines Fragebogens wurden die Therapiestrategien der einheimischen Ärzte (n=34) gegen Malaria untersucht und die Verfügbarkeit und Qualität von Artemisinin- Derivaten im Untersuchungsgebiet durch den Erwerb von Medikamenten-Samples (n=29) und anschließende Labortests überprüft. Die Befragung der Bevölkerung ergab, dass Wissen bezüglich der Ursachen, Symptome und Prävention der Malaria durchaus vorhanden ist, wobei große Unterschiede abhängig vom Bildungsstand bestanden. Vor allem ältere Menschen verfügten über wesentlich geringere Schulbildung und verließen sich deshalb sehr viel mehr auf die traditionelle Medizin. Darüber hinaus war eine oftmalige Bagatellisierung der Malaria auffällig, weshalb viele Probanden (53%) sich im Krankheitsfall gegen das Aufsuchen eines Krankenhauses entschieden. Die Befragung bezüglich der Therapiestrategien der einheimischen Ärzte zeigte, dass die Richtlinien der WHO bezüglich der Verwendung von ACT offensichtlich optimal angenommen und angewandt werden. Als mögliches Problem stellte sich die von 76,7% der Ärzte nur selten angewandte Labordiagnostik dar, eine Tatsache, die Fehldiagnosen begünstigt. Bei der Testung der Medikamente erwiesen sich 14,3% der Proben als minderwertig oder sogar gefälscht, was offiziellen Angaben entspricht. Zudem handelte es sich bei 37,9% der Arzneimittelproben um Monopräparate, was im Hinblick auf Resistenzbildung mehr als bedenklich ist. Diese Resultate weisen darauf hin, dass im Südwesten Nigerias die Malaria-Problematik noch immer nicht adäquat gelöst ist. Immer noch erhalten viel zu wenige Menschen eine optimale Therapie, was zu einem großen Teil an fehlendem Wissen und damit verbundenem falschem Gesundheitsverhalten, an dem großen Einfluss der traditionellen Medizin und an der Präsenz von gefälschten, wirkungslosen Arzneimitteln auf dem Markt liegt.
The Church is mandated by Jesus Christ to continue the mission for which he was sent into the world. The mission of Christ, which consists in “bringing the good news to the poor, proclaiming liberty to captives, restoring sight to the blind, setting the downtrodden free and the proclamation of the Lord’s year of favour” , remains the fundamental basis of the missionary and evangelising vocation of the Church. She has a message to proclaim and that message is the proclamation of making the kingdom of God present in the lives of the people. Through the ages the Church has responded to this command of the Lord to evangelise, using various methods according to different situations and times. Dialogue is a conditio sine qua non in the Church’s evangelisation. By con-voking the Second Vatican Council, Pope John gave special attention to the Church’s self-knowledge, that is the knowledge of her nature and vocation as well as the realisation of the necessity of dialogue in the Church’s pursuit of Church unity and healthy relationships with non-Christian religions and bod-ies. Besides the emphases on the importance of dialogue in the Church’s exe-cution of her mission and apostolate of building up the people of God, evi-dence from the human sciences portray the indispensable and invaluable roles of dialogue and communication in a globalised world.
The tendency towards the exploitation of the resources of creation is the result of a long historical and cultural process. The modern African Communities have witnessed man’s growing capacity for environmental transformative intervention. The aspect of the conquest and exploitation of resources in rural communities such as in the Niger Delta of Nigeria has become predominant and invasive, and has even reached the point of threatening the environment’s hospitable function: the environment only as resource risks threatening the environment as home. In this respect, the ethical judgement of the social realities on ground is very decisive. And this is the very important aspect where the Catholic Social Ethics has a role to play. Because of the environmental crisis in this region through technological advancement, there is urgent need for a balance through the introduction of the model of a sustainable development.
The socio-ethical model of sustainability in this work is a framework so constructed that women, men, families and communities in the Niger Delta are to be the agents which determine what their developmental strategies are. Although their developmental opportunities and decisions are sometimes constrained by various factors, it remains the fact that they alone bear responsibility for their environment and must live with the consequences.
So if sustainable development in the Niger Delta region of Nigeria is to extend beyond narrow technical understanding, it must one that generally seek to embrace the cultural and social systems of the people. This will go a long way in reducing dependency and increase self-empowerment and will place more value on what the people understand and practice.
Bede Chinedum Nwadinobi, a native of Alike Obowo in Imo State (Nigeria), is a Catholic Priest of Okigwe Diocese (Nigeria). He studied Philosophy and Theology at St. Joseph Major Seminary Ikot-Ekpene. He also worked as a Vice-Principal of Queen of Apostles College Okigwe (Nigeria). At the University of Würzburg (Germany), he earned his doctorate in Catholic Theology specializing in Catholic Social Science.
Summary
Introduction. Rapid and uncontrolled industrialisation and urbanisation in most developing countries are resulting in land, air and water pollution at rates that the natural environment cannot fully renew. These contemporary environmental issues have attracted local, national and international attention. The problem of urban garbage management is associated with rapid population growth in developing countries. These are pertinent environmental crises of sustainability and sanitation in Sub-Saharan Africa and other Third World countries. Despite efforts of the various tiers of government (the case of Nigeria with three tiers: Federal, State and Local governments) in managing solid waste in urban centres, it is still overflowing open dumpsites, litters streets and encroaches into water bodies. These affect the quality of urban living conditions and the natural environment.
Sub-Saharan and other developing countries are experiencing an upsurge in the accumulation and the diversity of waste including E-waste, waste agricultural biomass and waste plastics. The need for effective, sustainable and efficient management of waste through the application of 3Rs principle (Reduce, Reuse, and Recycle) is an essential element for promoting sustainable patterns of consumption and production. This study examined waste management in Imo State, Nigeria as an aspect correlated to the sustainability of its environment.
Materials and methods. To analyse waste management as a correlate of environmental sustainability in Sub-Saharan Africa, Imo State, in eastern Nigeria was chosen as a study area. Issues about waste handling and its impact on the environment in Imo have been reported since its creation in 1976; passing through the State with the cleanest State capital in 1980 to a ‘dunghill’ in 2013 and a ‘garbage capital’ on October 1, 2016. Within this State, three study sites were selected – Owerri metropolis (the State capital) Orlu and Okigwe towns. At these sites, households, commercial areas, accommodation and recreational establishments and schools, as well as dumpsites were investigated to ascertain the composition, quantity, distribution, handling patterns of waste in relation to the sustainability of the State’s environment. This was done conveniently but randomly through questionnaires, interviews, focus group discussions and non-participant observation; these were all heralded by a detailed deskwork. Data were entered using Microsoft Office Excel and were explored and analysed using the Statistical Package for Social Sciences - SPSS.
Data were made essentially of categorical variables and were analysed using descriptive statistics. The association between categorical variables was measured using Cramer’s V the Chi-Square that makes the power and the reliability of the test. Cramer’s V is a measure of association tests directly integrated with cross-tabulation. The Chi-Square test of equal proportions was used to compare proportions for significant differences at 0.05 levels. The statistical package - the Epi Info 6.04d was also used since a contingency table had to be created from several sub-outputs and determine the extent of association between the row and column categories.
The scale variable ‘quantity of waste generated’ was described using measures of central tendency. It was screened for normality using the Kolmogorov-Smirnov and Shapiro-Wilk tests for normality; in all context, the normality assumption was violated (P<0.05). Five null hypotheses were tested using Logistic Regression model. The explanatory power of individual conceptual component was calculated using the Cox & Snell R2 and that of individual indicators was also appraised using the Likelihood Ratio test.
In the context of this work, the significance of the variability explained by the model (baseline model) was appraised using the Omnibus Tests of Model Coefficients, the magnitude of this variability explained by the model using the Cox & Snell R2 and the effects of individual predictors using the Likelihood Ratio test.
Qualitatively, data from open-ended items, observations and interviews were analysed using the process of thematic analysis whereby concepts or ideas were grouped under umbrella terms or keywords. The results were presented using tables, charts, graphs, photos and maps.
Findings and discussions. The total findings and analyses indicated that proper waste handling in Imo State, Nigeria has a positive impact on the environment. This was assessed by the community’s awareness of waste management via sources like the radio and the TV, their education on waste management and schools’ integration of environmental education in their program. Although most community members perceived the State’s environment as compared to it about 10 years’ back has worsened, where they were conscious of proper waste handling measures, the environment was described to be better. This influence of environmental awareness and education on environmental sustainability appraised using Logistic Regression Model, portrayed a significant variability (Omnibus Tests of Model Coefficients: χ2=42.742; P=0.014), inferring that environmental awareness and education significantly predict environmental sustainability.
The findings also revealed that organic waste generation spearheaded amongst other waste types like paper, plastic, E-waste, metal, textile and glass. While waste pickers always sorted paper, plastics, aluminium and metal, some of them also sorted out textile and glass. Statistically (P<0.05), in situations where waste was least generated (i.e., 1-2kg per day), community members maintained that the environmental quality was better in comparison to 10 years’ back. Waste items like broken glass and textile as well as the remains of E-waste after the extraction of copper and brass were not sorted for and these contributed more to environmental degradation.
Similarly, the influence of wealth on environmental sustainability was appraised using Logistic Regression Model including development index related indicators like education, occupation, income and the ability to pay for waste disposal. Harmonising the outcome, farmers, who were mostly the least educated claimed to notice more environmental improvement. In addition, those who did not agree to pay for waste disposal who were mostly those with low income (less than 200,000 Naira, i.e. about 620 Euros monthly) perceived environmental improvement more than those with income above 200,000 Naira. This irony can be attributed to the fact that those with low educational backing lack the capacity to appreciate environmental sustainability pointers well as compared to those with a broader educational background with critical thinking.
The employment and poverty reduction opportunities pertaining to waste management on environmental sustainability was appraised using qualitative thematic analysis. All community members involved in sorting, buying and selling of waste items had no second job. They attested that the money earned from their activities sustained their livelihood and families. Some expressed love for the job, especially as they were their own masters. Waste picking and trading in waste items are offering employment opportunities to many communities around the world. For instance, in the waste recycling, waste composting, waste-to-energy plants and die Stadtreiniger in Würzburg city. The workers in these enterprises have jobs as a result of waste.
Waste disposal influence on environmental sustainability was appraised using the Binary Logistic Regression Model and the variability explained by the model was significant. The validity was also supported by the Wald statistics (P<0.05), which indicates the effect of the predictors is significant. Environmental sustainability was greatly reliant on indicators like the frequency at which community members emptied their waste containers; how/where waste is disposed of, availability of disposal site or public bin near the house, etc. Imolites who asserted to have public waste bins or disposal sites near their houses maintained that the quality of the State’s environment had worsened as such containers/disposal sites were always stinking as well as had animals and smoke around them. Imolites around disposal sites complained of traits like diarrhoea, catarrh, insect bites, malaria, smoke and polluted air.
Conclusions. The liaison between poor waste management strategies and the sustainability of the Imo State environment was considered likely as statistically significant ineffectiveness, lack of awareness, poverty, insufficient and unrealistic waste management measures were found in this study area. In these situations, the environment was said to have not improved. Such inadequacies in the handling of generated waste did not only expose the citizenry to health dangers but also gave rise to streets and roads characterized by filth and many unattended disposal sites unleashing horrible odour to the environment and attracting wild animals. This situation is not only prevalent in Imo State, Nigeria but in many Sub-Saharan cities.
Future Perspectives. To improve the environment in Sub-Saharan Africa, it is imperative to practice an inclusive and integrated sustainable waste management system. The waste quantity in this region is fast growing, especially food/organic waste. The region should aim at waste management laws and waste reduction strategies, which will help save and produce more food that it really needs. Waste management should be dissociated from epidemic outbreaks like cholera, typhoid, Lassa fever and malaria, whose vectors thrive in filthy environments. Water channels and water bodies should not be waste disposal channels or waste disposal sites.
From the history of the Church, we gather that one of the most major tests that confronted the early Christian community was whether everyone who wanted to become a Christian also of necessity had to become a Jew as a pre-requisite for entrance into the new community of believers. The issue at stake is whether one qualifies to be a Christian through adherence to the Jewish identity, which centres on circumcision and the observance of the Mosaic legal code. The crisis resulted to the convocation of the Jerusalem Council (cf. Acts 15), which tasked itself with the definition of the Christian identity. The Council bases its definition of Christian identity, separable from adherence to the Jewish cultural practice (a form of cultural imperialism), solely on election by God in Jesus Christ. Moreover, the event of the Pentecost in Jerusalem demonstrated what the nature of the spreading of the message of this new community of believers in Jesus Christ should be: that people from other cultures, “Parthians, Medes and Elamites; people from Mesopotamia, Judaea and Capadocia, Ponthus and Asia, Phrygia and Pamphylis, Egypt and the parts of Libya around Cyrene; as well as visitors from Rome, Jews and Proselytes alike, Cretans and Arabs” (Acts 2: 9-11), could understand the message that Peter communicated to them through the force of the breath of the risen Jesus in their own mother tongue, without first becoming Jews. Against the background of this crucial point in the history of the early Church and in consideration of the Second Vatican Council, this dissertation seeks to address the problem of identity, unity and diversity in the Christian religion with special reference to Africa. It proposes that the traditional African Rites of Initiation that mark the transition from one stage of life to the other and therefore the existential and essential transformation of the individual and group offer with their rich symbolisms a very fertile ground for dialogue with the Christian religion. It views the various Rites of Initiation (from birth and ritual circumcision over puberty and adult to marriage and funeral rites) as vital and immutable seminal points in the life of the individual African and his/her society at large. These Rites that express in various ways the African holistic view and conception of life and reality are, in terms of their religious symbolism, meaning and function, analogous to their Christian counterparts (such as baptism, confirmation, Eucharist, ordination, marriage) and can as a result be conveniently accepted or at least incorporated even if in modified forms as authentic African initiation rites for African Christians. Without being syncretistic, such an incorporation and modification at one and the same time recognizes and respects the cultural identity of the African and marks his/her transformation and acceptance of his/her new identity, modelled on Christ. In this way, the African Christian will be enabled to live, articulate and express his/her faith within his/her own historical-cultural milieu. On the whole, the presentation is predictive and prescriptive with regard to what the relationship and dialogue between Christianity and the African Traditional Religion should be or should not be. It is an honest effort to make the Christian message relevant to the African in his/her own perceptual and conceptual world-view. This task remains a steady challenge to African Christians who want to maintain at one and the same time and at the same level their African identity and their Christian calling. The balancing and reconciling of these two identities in a correlating rather than confrontational manner remains a task for the Church of today and tomorrow. The dissertation is a foundational contribution to building up and sharpening consciousness for this problem.
Im Rahmen der Abschlussuntersuchung der Fall-Kontroll-Studie (September 2005- Oktober 2007) des Missionsärztlichen Instituts Würzburg in Kaduna, Nigeria, wurde die spezifische Symptomatik, die Blutwerte sowie die motorische Leistungsfähigkeit bei 124 Kindern mit Rachitis und 87 gesunden Kontrollen im Alter von 1 bis 18 Jahren analysiert und mit den Eingangs- und Verlaufswerten verglichen. Dabei wurden die Dimensionen der subjektiven und objektiven Einschränkungen des Bewegungsapparates, der motorischen Fähigkeiten Koordination, Kraft, Ausdauer und Beweglichkeit sowie der krankheitsspezifischen Serumwerte Calcium, PTH und Vitamin D gemessen und nach Alter, Geschlecht, klinisch-orthopädischen Untersuchungsergebnissen und durchgeführter Intervention analysiert. Die 2005 begonnene Substitution mit Calciumcarbonat über 3 Monate führte bei 54 Kindern zu einer Angleichung an die erhobenen Kontrollwerte. In Relation zu vergleichbaren Interventionsstudien kam es zu einer reduzierten Besserung. Begann die Therapie vor der motorischen Entwicklungsphase vor dem 7. Lebensjahr, so konnten Leistungsminderungen kompensiert werden. Die erhobenen Werte der 58 Teilnehmer der zweiten Interventionsgruppe mit Calciumlaktat sind zwischen den Studienergebnissen der aktiven und der therapierten Rachitis einzuordnen. Erstmals wurden die Eingangs- und Ausgangswerte von 12 symptomatischen Teilnehmer ohne wahrgenommener Therapie dokumentiert, mit dem Ergebnis einer vergleichbaren Besserung der klinischen und serologischen Werte wie die therapierten Teilnehmer. Die Ergebnisse bestätigen erstmals anhand eines objektiven Testverfahrens die Annahme, dass zwischen dem Ausprägungsgrad der Rachitis und der motorischen Leistungsfähigkeit ein Zusammenhang besteht. Die aufgezeigten Ergebnisse
verdeutlichen, dass eine Calcium-Mangel-Rachitis erfolgreich mit einer alleinige Substitution von Calcium therapiert werden kann, besonders vor dem 7. Lebensjahr. Dabei gilt neben einer ausreichenden Substitution an Calcium auch eine adäquate Compliance sicherzustellen. Mit der Erhebung der klinischen, motorischen und serologischen Werte wurde eine Datenbasis geschaffen, anhand derer es zukünftig möglich sein wird, Aussagen über den Verlauf und die adäquate Therapie von Kindern mit Rachitis in Nigeria zu treffen.
Starting from conception till death, man as a being relates with others. In this relationship he often encounters lots of problems that threaten his existence. One of them is the threat to his dignity. This experience is vivid in many countries particularly in Africa. But my work is limited to an ethnic group in Nigeria, namely Igbo people. The work discloses the extent 'displacement of value' in Igboland has contributed to the devaluation of human dignity and the attempts made to combat it. This displacement resulted in what we can call "value crisis". Some elements, like Igbo culture and cultural communication with foreign cultures that have tentacles in modernized orientation, are discussed as 'transmission carriers'. In order to x-ray properly the heart of this research and communicate the necessary messages, the work is presented in six chapters. However, this summary will not be presented in chapters.
Thus the need for a research on the reason for the failings and crisis of approach regarding this aspect of Igbo life that deals with the value of human dignity. This comes to term with the question which asked has the interest in the enhancement of the dignity of man waned because the effort towards this goal seem futile and unnecessary…Or is human dignity something we care about but take for granted as a cultural inheritance that no longer needs defence?” This question arouses thoughts on the value of HD. The entire work tried to justify the view that the protection of HD is for all times a true assignment of all. This must neither be considered to be relevant only for a time nor only for a portion or a group of individuals. Thus a special attention on this regard is demanded especially in modern day Igbo society.
Zielsetzung: In einer Population im Westen der nigerianischen Stadt Kaduna wurden seit 20-30 Jahren vermehrt Kinder mit einer deformierenden Knochenerkrankung registriert. Ziel der Studie war, eine Diagnose zu stellen und Risikofaktoren für die Erkrankung zu identifizieren. Studiendesign: 26 Familien aus 20 Dörfern wurden in die Studie einbezogen. In einer nicht-randomisierten Fall-Kontroll-Studie wurden 53 erkrankte Kinder mit 48 gesunden sowie 16 fraglich erkrankten Geschwistern anhand ihrer Ergebnisse aus Anamnese, klinischer Untersuchung und Laborchemie miteinander verglichen. Ebenfalls wurden Daten von 24 Vätern und 36 Müttern ausgewertet. Weitere Untersuchungen umfassten Ernährung, Anthropometrie, Umweltfaktoren und Genetik der teilnehmenden Familien. Ergebnisse: Die betroffenen Kinder wiesen deutliche Rachitissymptome auf, bei allen lag eine Kalzium-defiziente Rachitis vor. Zwischen den Laborergebnissen von Fall- und Kontrollgruppe bestanden signifikante Unterschiede, nicht jedoch zwischen der Gruppe der fraglichen Fälle und der Kontrollgruppe. In der Fallgruppe waren die Serumspiegel von Kalzium und 25-Vit. D signifikant niedriger, die Serumspiegel von 1,25-Vit. D, ALP und PTH signifikant höher als in der Kontrollgruppe. Bei den Eltern zeigten die Mütter insbesondere in der Stillzeit signifikant niedrigere Kalzium- und signifikant höhere 1,25- Vit. D- und PTH-Serumspiegel als die Väter. Als Ursache für den Kalziummangel der Studienteilnehmer konnte eine kalziumarme und phytatreiche Diät der Familien identifiziert werden. Hinweise auf einen gesunkenen Lebensstandard und eine Abnahme der Bodenqualität erklären die in den letzten Jahrzehnten stark gestiegene Prävalenz der Erkrankung. Bei weitgehend gleichen Ernährungs- und Umweltfaktoren innerhalb einer Familie konnten keine individuellen Faktoren identifiziert werden, die bei einzelnen Familienmitgliedern zum Ausbruch der Erkrankung führten. Trotz einzelner Hinweise auf eine mögliche genetische Prädisposition war kein einheitliches Vererbungsmuster in den Stammbäumen der Familien erkennbar. Schlussfolgerung: Neben dem Hauptfaktor einer kalziumarmen Ernährung müssen weitere Faktoren für eine Kalzium-defiziente Rachitis vorliegen. Mehrere Hinweise deuten auf eine multifaktorielle Genese der Erkrankung hin. Die noch offenstehenden Fragen sollten durch weitere Studien geklärt werden, um die richtigen Maßnahmen für Prävention und Therapie zu treffen.
Human society understands itself as a place where man enjoys an authentic human existence. In the society therefore, man should have all the basic necessities of life. The universal destination of all the created goods as God intends it, is for the good use of man in order to live a fulfilled human life. In so far as, man is the source, the focus and the end of all economic and social life, this must be respected. In order to enhance his dignity as the imago Dei , man has natural right to all the created goods. However, there are tools that make this situation possible. One of such tools is governance which is the means of organising the created things in the society for the common good. The ultimate goal and purpose of the society is the good of man. If the goods are not brought to this use, there exist socio-ethical problems. There are so many socio-ethical ills in the world today, because of the denial of the created good to some people by the organisers of the society. The social ills include armed robbery, corruption of all sorts, official lies and deceit. These constitute a complex social problem as regards their justification in the society. Subsequently, of all these social ills in the world today, corruption is the most devastating. Most people acknowledge this fact, but some others see it only as a means of survival, especially in countries that seem to appreciate or favour rigid capitalism, whereby wealth is power. Corruption is a common phenomenon in human society, and it is as old as the human society. Otive Igbuzor confirms it thus, “Corruption is as old as the society and cuts across nations, cultures, races and classes of people.” Corruption knows no bound. At any rate, corrupt practices vary from country to country and even within a country it also varies from section to section in its intensity and propensity. However, the manner with which it is manifesting itself presently accounts for its recent addition to the dictionary of the most global social problems. Unfortunately, nobody admits that he is corrupt and yet corruption as a social problem is widespread. In this light, Lightowler Brain observes that, “Worldwide corruption is by its nature generally hidden, but nevertheless insidious and as potentially dangerous to society.” It affects the society adversely, and therefore leads to misery of some members of the society. In this line, Peter Eigen argues, “Corruption is a daunting obstacle to sustainable development, and results in a major loss of public funds needed for basic necessities of life, both in developed and developing countries.” These are the devastating effects of corruption. The word corruption provokes an active discussion and condemnation among all classes of people in the society. It can be situated and discussed in any discipline but more especially in Social Ethics because this discipline deals with the interaction of human beings in the society. Problems in life are divided into private problems and social problems. Julius O. Onwuka, differentiates the two thus, “When a situation affects members of the society adversely leading to misery, regret, despair, it becomes a social problem. On the contrary, when a problem is suffered by an individual alone, without other members of the society being affected, this is a personal problem.” From Onwuka, I understand that, social problem is more problematic than personal problem, because it concerns more than one person. Social problems are seen in the societies of human beings where the basic necessities of life are denied some people by corrupt organisers of the society.
Work is seen by many thinkers as the fundamental dimension of man`s existence on earth. Through work, he provides his basic necessities on earth and co-operate with God in the work of creation.
He received this mandate to work from the very beginning of creation by God. In carrying out this mandate, man every human being reflects the very action of the creator of the Universe.
God worked and intended that man who is created in His image and likeness continues the work of creation by working.
Even though Man suffers and sweats through work and yet, in spite of all this toil-perhaps in a sense because of it – work is a good thing for man. It is not only good in the sense that it is useful or something to enjoy; it is also good as being something worthy, that is to say something that corresponds to man's dignity that expresses this dignity and increases it.
This project examines man as a creature called to work and born into work. It is true that through work, man provides himself and his family with the basic necessities of life and everyday needs for the reason he charges wages for his sweat. Work goes beyond and should exceed the boundaries of the material benefit that comes out of it to the satisfaction and fulfilment for the very purpose we should work. The modern society has attached so much importance to money and material possession, the question then is how do we go along working in the spirit of improvement and renewal of the earth? The modern man understands work only as a means of making his daily bread. For this reason, he engages himself in an occupation that he has little or no interest in. He ends up quarrelling everyday with the people that he or she is supposed to serve through work. The result is low work output and waste of talents and the society loses an opportunity for improvement as every creature is supposed to contribute uniquely.
A good example is Nigeria, Africa’s most populous nation with a population estimate of about over 170,000,000 people and the sixth Oil producing Nation.