Objective: The objective of this study was to evaluate the clinical efficacy and appropriateness of colistin therapy in patients with hematological malignancies. -/- Methods: Age, gender, type of hematologic malignancy, and potential carbapenem-resistant microorganism risk factors were all noted in this retrospective study. In empirical and agent-specific treatment groups, differences in demographic features, risk factors, treatment responses, and side effects were compared. -/- Results: Sixty-three patients were included, 54% were male, and the median age was 49. In the last three (...) months, the hospitalization rate history was 68%, and four patients had a hospitalization history in the ICU. Carbapenem-resistant K. pneumoniae colonization was present in 22 patients (35%). Gram-negative microorganisms were isolated in 34 patients (54%). The carbapenem, quinolone, and colistin resistance rates were 82%, 76%, and 4% respectively. Clinical and microbiological response rates were 60% and 69%. 7 and 28-day mortality rates were 17% and 35%. There was no significant difference in demographic data and comorbidities in empirical (n=48) and agent-specific (n=15) treatment groups. The rate of carbapenem and glycopeptide treatments before colistin was higher in the empirical treatment group (p = 0.004; p = 0.001). The rate of starting combined antibiotics was higher in the empirical treatment group (p = 0.016). Two of the patients developed renal failure in the first week after treatment. -/- Conclusion: The use of empirical colistin may be unavoidable given the risk considerations. Shortly, colistin-resistant strains may also be a factor affecting treatment success negatively. (shrink)

Patients with either hereditary or acquired thrombophilia can present with arterial and venous thrombotic complications. However, it is unclear to whom the thrombophilia panel should be assessed, particularly in patients presenting with a common cardiovascular risk factor and acute coronary thrombus. Herein, we presented the management of an active smoker female patient who presented to our emergency room with inferior acute ST-segment elevation myocardial infarction, and hereditary thrombophilia has been diagnosed due to the presence of substantial left main coronary artery (...) thrombus. (shrink)

After the death of Mevlana Celaleddin-i Rumi (d.1273), the cult of Mevlevi continued its structuring. Rumi's son Sultan Veled (d.1312) and his grandson Ulu Arif Çelebi (d.1320) contributed greatly to this structuring. Sultan Veled tried to turn the lodge he took over from his father into a systematic sect around Rumi's mystical thought and Mevlevi disciples. Ulu Arif Çelebi, on the other hand, is a very effective name in organizing Mevleviism as a cult. With his systematic studies and travels, he (...) made Mevlevi's spread in lodges and madrasahs, and he made efforts to teach Masnavi, the work of his grandfather Mevlana Celaleddin Rumi, in madrasahs. In addition, Ulu Arif Çelebi asked Ahmet Eflakî to write a book called Ariflerin Menkıbeleri about Rumi’s life, in order to keep his grandfather's memory alive. The entry of Mevlevi into the Ottoman State was through marriage. Mutahhare Hatun, daughter of Sultan Veled, was married to Süleyman Şah, the Germiyanoğulları leader. Süleyman Şah married the daughter of this marriage, Devlet Hatun, to Yıldırım Beyazıt, and left as a dowry Kütahya, Tavsanlı, Simav and Eğrigöz to Ottoman Empire. Yıldırım Bayezıd was appointed as the governor of Kütahya. Mehmet Çelebi was born from this marriage. The title of Çelebi is a title given to the descendants of Rumi, and Mehmet Çelebi, one of the sultans of the Fetret Period (A period of great depression), was one of the grandchildren of Rumi. The children of Mehmet Çelebi are remembered with the title of 'Çelebi'. Through this marriage, Mevlevi began to spread to the Ottoman Empire. Thus, Mevleviism would prevail in the Ottoman Empire, where Ahilik organization and Ahi culture prevailed, and Mevlevihane and Asitane would be established in many parts of the country with the support of the Ottoman State. Mevlana Celaleddin-i Rumi’nin (ö.1273) ölümünden sonra Mevlevilik bir tarikat olarak yapılanmasını sürdürmüştür. Mevlana’nın oğlu Sultan Veled’in (ö.1312) ve torunu Ulu Arif Çelebi’nin (ö.1320) bu yapılanmada katkısı oldukça büyüktür. Sultan Veled babasından devraldığı dergâhı, Mevlana’nın mistik düşüncesi çerçevesinde ve Mevlevi müritler etrafında sistemli bir tarikat haline getirmeye çalışmıştır. Ulu Arif Çelebi ise Mevleviliği bir tarikat olarak örgütlemede oldukça etkili bir isimdir. O sistematik olarak yaptığı çalışmalar ve seyahatlerle Mevleviliğin tekke, zaviye ve medreselerde yayılmasını sağladığı gibi dedesi Mevlana Celaleddin ’in eseri Mesnevi’nin medreselerde okutulması için de çaba sarf etmiştir. Ayrıca Ulu Arif Çelebi, dedesinin hatırasını canlı tutabilmek Ahmet Eflaki adındaki bir yazıcıya Mevlana’nın hayatını yazdırmıştır. (Ariflerin Menkıbeleri kitabı) Mevleviliğin Osmanlı Devleti’ne girişi evlilik yoluyla olmuştur. Sultan Veled’in kızı Mutahhare Hatun, Germiyanoğulları Beyi Süleyman Şah ile evlidir. Süleyman Şah bu evlilikten olan kızı Devlet Hatun’u Osmanlı Devleti’nin o dönem şehzadesi olan Yıldırım Beyazıt ile evlendirmiş ve çeyiz olarak Kütahya, Tavşanlı, Simav ve Eğrigöz dolaylarını Osmanlılara bırakmıştır. Yıldırım Bayezıd ise Kütahya valiliğine getirilmiştir. Bu evlilikten Mehmet Çelebi dünyaya gelmiştir. Çelebi unvanı Mevlana’nın soyundan gelenlere verilen bir unvandır ve Fetret Dönemi padişahlarından olan Mehmet Çelebi, Mevlana’nın torunlarındandır. Mehmet Çelebi’nin çocukları ‘çelebi’ unvanıyla anılmaktadır. Bu evlilik yoluyla Mevlevilik Osmanlı’da yayılmaya başlamıştır. Böylece daha önce Ahilik teşkilatı ve Ahi kültürünün hâkim olduğu Osmanlı Devleti’ne Mevlevilik hâkim olacak ve Osmanlı Devleti’nin desteğiyle ülkenin birçok yerinde Mevlevihane ve Asitane kurulacaktır. (shrink)

Abstract:This article describes the village of Bayung Gede, a village in Kintamani sub-district which has a variety of unique traditions. The uniqueness can be seen from the social system which still adheres to the ulu apad leadership pattern, has a set of burial ground for placenta and other traditions. Thus, Bayung Gede has a lot of uniqueness. One of the uniqueness currently being discussed is an initiation ritual (malampuhan). This ritual is a rite of passage or regeneration of new teruna (...) (youth) candidates, replacing the old. Before they enter a new life, jero sanghyang teruna lan istri (boys and girls), the melampuhan ritual is performed. The problem is what values can be transformed through this melamphan ritual to shape the character of the next young generation in Bayung Gede. The results of the analysis show that various values can be transformed through the ritual of overthrowing this generation, including the values of honesty, courage, loyalty, reliability, justice, discipline, knowing limits, potential, purity and suitability, peace, trustworthiness, respect, love, compassion, unselfish, kind, friendly, aesthetic, togetherness or mutual cooperation. Through this ritual, it is hoped that someday will produce a transformative generation that has character in accordance with these values that are internalized, socialized and then acculturated. The main purpose of this ritual is a ritual of inauguration (tegteg) in order to become a strong generation to build civilization in Bayung Gede. (shrink)