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The article focuses on flat earthism, one of the most well-known contemporary conspiracy theories in popular culture. According to proponents of this theory, which has found a growing international following in recent years, political institutions such as the U.S. government and scientific institutions such as NASA would operate to deceive humanity about the real shape of our planet and the universe in which we live. In countering the data acquired by modern science and common sense knowledge, flat earthism stands as a heterodox theory and a radical critique of the authority of socially legitimized epistemic institutions. This article consists of two parts. The first part will offer a genealogical reconstruction of the flat-earth conspiracy, tracing its history from the 19th century to the exponents of the current movement. The second part will delve into the discourse of the proponents of flat earthism with specific reference to the Italian context, through documentary analysis of recent publications and online material available on YouTube and Telegram, which constitute some of the main channels for the discussion and dissemination of flat earthism in Italy today. On the basis of the data collected and analyzed, it will be shown how flat earthism represents a paradigmatic case of superconspiracy, that is, of a far-reaching theory capable of linking and including within itself a set of other, more circumscribed theories. To this end, flat earthism elaborates on a discourse that ambivalently combines two registers, scientific and religious language, proposing itself as a dissident narrative that if on the one hand rejects the knowledge of institutionalized and organized science and religion, on the other hand accredits an alternative and anti-intellectualist path of knowledge, accessible to the “common man” that aims to create a space of autonomy and opposition to the processes of secularization and globalization in which the flat earthers see the project of building a dystopian New World Order.

The Ways of Spirituality. The New Imaginaries of the Sacred in Contemporary Italy. This article proposes a synthesis of the results of an ethnographic research aimed at reconstructing the variegated field of contemporary spirituality in the Italian context. Although characterised by a still strong presence of Catholic religious culture, Italy is witnessing the emergence of new forms of spirituality that trace alternative paths in the search for the sacred with respect to the traditional ones. The data collected make it possible to distinguish three main spiritual currents, characterised by peculiar imaginaries related to the themes of nature, well-being and mystery. These themes constitute channels through which the new spiritualities acquire visibility on the public scene, establishing relations, of convergence of convergence, with the broader secular society.

Spirituality can be a crucial resource to draw on to make sense of critical situations that mark a turning point in individual and collective biographies. In these cases, a ritual and symbolic response to the trauma may occur, bringing to the surface a «latent spirituality», that is, a tacit propensity towards the sacred that manifests itself in unexpected ways, even in those who do not normally believe or practice, in extraordinary situations that engender fear, anomie or disorientation and that have profound existential repercussions. This article aims to investigate the latent spirituality in the face of the critical event represented by the onset of severe disease, based on the analysis of spiritual illness narratives collected in Italy through qualitative interviews with oncological patients. The narratives show how the condition of suffering can bring to light an unexpressed spirituality, consisting of the revitalization of previous traditional faith or the elaboration of an innovative lay spirituality. Data confirm how pathology constitutes a biographical fracture, accompanied by questions and needs of a religious and spiritual nature. In contrast to the prevailing approach in the medical humanities where spirituality is interpreted as a starting resource to which sufferers resort to cope toward the disease, these results indicate that the spiritual dimension is an emerging aspect along the therapeutic pathway and that it is transformed by reflecting the temporality of the biographical experience of illness.

Abstract Allergic and immunologic skin diseases negatively impact the quality of life (QoL) of affected patients with detrimental consequences. Nonetheless, in everyday clinical practice the evaluation of QoL is often overlooked. Considering the increasing prevalence of atopic dermatitis, allergic contact dermatitis, hereditary angioedema, cutaneous mastocytosis, and urticaria, it is essential to determine the effects of allergic and immunologic skin diseases on QoL. A joint meeting (GET TOGETHER 2021) of the Italian Society of Allergology, Asthma and Clinical Immunology (SIAAIC) and the Italian Society of Allergological, Occupational and Environmental Dermatology (SIDAPA) aimed to summarize the features of the main QoL tools used in these diseases and to describe the extent of QoL impairment as well as the impact of treatments on QoL, particularly biologic therapies. The assessment of QoL in patients with allergic and immunologic skin diseases relies on generic, organ-specific and disease-specific questionnaires. While generic and organ-specific questionnaires allow comparison between different diseases, disease-specific questionnaires are designed and validated for specific cohorts: the QoL Index for Atopic Dermatitis (QoLIAD) and the Childhood Atopic Dermatitis Impact Scale (CADIS) in atopic dermatitis, the ACD-11 in allergic contact dermatitis, the Angioedema QoL Questionnaire (AE-QoL) and the Hereditary Angioedema QoL questionnaire (HAE-QoL) in hereditary angioedema, the Mastocytosis QoL Questionnaires (MCQoL e MQLQ) in cutaneous mastocytosis, and the Chronic Urticaria QoL questionnaire (CU-Q2oL) in urticaria. Among the many factors that variably contribute to QoL impairment, pruritus can represent the leading cause of patient discomfort. Biologic therapies significantly ameliorate QoL in atopic dermatitis, hereditary angioedema, mastocytosis and chronic urticaria. In general, adequate management strategies are essential for improving QoL in patients with allergic and immunologic skin diseases.

As highlighted in the medical humanities and narrative medicine the onset of a severe pathology constitutes a biographical disruption that on the one hand alters the patient's temporal perspective throughout the therapeutic process, and on the other can trigger existential and spiritual questions and needs. The direct connection between temporality and spirituality in the subjective experience of illness is, however, little investigated in the sociological literature. Based on the analysis of personal illness narratives collected through qualitative interviews using the creative technique of time-box with cancer patients in Piedmont, this article shows how the relation with the disease is inscribed as an "other" time or "heterotemporality" in the patient's life course, producing estranging effects on identity and agentivity from which emerges a spirituality focused on time as a resource for coping with suffering. These results can provide indications for implementing spiritual care strategies in healthcare and clinical contexts. [ABSTRACT FROM AUTHOR]

The article focuses on flat earthism, one of the most well-known contemporary conspiracy theories in popular culture. According to proponents of this theory, which has found a growing international following in recent years, political institutions such as the U.S. government and scientific institutions such as NASA would operate to deceive humanity about the real shape of our planet and the universe in which we live. In countering the data acquired by modern science and common sense knowledge, flat earthism stands as a heterodox theory and a radical critique of the authority of socially legitimized epistemic institutions. This article consists of two parts. The first part will offer a genealogical reconstruction of the flat-earth conspiracy, tracing its history from the 19th century to the exponents of the current movement. The second part will delve into the discourse of the proponents of flat earthism with specific reference to the Italian context, through documentary analysis of recent publications and online material available on YouTube and Telegram, which constitute some of the main channels for the discussion and dissemination of flat earthism in Italy today. On the basis of the data collected and analyzed, it will be shown how flat earthism represents a paradigmatic case of superconspiracy, that is, of a far-reaching theory capable of linking and including within itself a set of other, more circumscribed theories. To this end, flat earthism elaborates on a discourse that ambivalently combines two registers, scientific and religious language, proposing itself as a dissident narrative that if on the one hand rejects the knowledge of institutionalized and organized science and religion, on the other hand accredits an alternative and anti-intellectualist path of knowledge, accessible to the "common man" that aims to create a space of autonomy and opposition to the processes of secularization and globalization in which the flat earthers see the project of building a dystopian New World Order. [ABSTRACT FROM AUTHOR]

The aim of this article is to reflect on the spirituality concept which, although part of international sociological debate for about three decades, has still not become central to Italian empirical studies. Based on an analytical survey of this debate, we argue the heuristic usefulness of the spirituality concept in order to understand forms of religiosity emerging since the 1960s – both within and without traditional religions. We shall also claim that the religion and spirituality spheres, albeit analytically separate, reciprocally influence each other, benefitting from a relationship of exchange, loans and assimilation producing non-stop transformation and innovation within the religious field.

Spirituality can be a crucial resource to draw on to make sense of critical situations that mark a turning point in individual and collective biographies. In these cases, a ritual and symbolic response to the trauma may occur, bringing to the surface a «latent spirituality», that is, a tacit propensity towards the sacred that manifests itself in unexpected ways, even in those who do not normally believe or practice, in extraordinary situations that engender fear, anomie or disorientation and that have profound existential repercussions. This article aims to investigate the latent spirituality in the face of the critical event represented by the onset of severe disease, based on the analysis of spiritual illness narratives collected in Italy through qualitative interviews with oncological patients. The narratives show how the condition of suffering can bring to light an unexpressed spirituality, consisting of the revitalization of previous traditional faith or the elaboration of an innovative lay spirituality. Data confirm how pathology constitutes a biographical fracture, accompanied by questions and needs of a religious and spiritual nature. In contrast to the prevailing approach in the medical humanities where spirituality is interpreted as a starting resource to which sufferers resort to cope toward the disease, these results indicate that the spiritual dimension is an emerging aspect along the therapeutic pathway and that it is transformed by reflecting the temporality of the biographical experience of illness. [ABSTRACT FROM AUTHOR]

L'obiettivo di questo articolo è l'analisi del ruolo ricoperto dalle narrazioni nella formazione dell'identità all'interno dei percorsi di conversione religiosa. Le storie rappresentano, sul piano metodologico, lo strumento privilegiato per accedere all'esperienza della conversione religiosa per mezzo di interviste che sollecitino il racconto biografico; il racconto di conversione acquista inoltre una valenza sostantiva in quanto è esso stesso parte integrante dell'esperienza di conversione. Imparare a dare la propria testimonianza personale è una competenza cruciale nel percorso religioso: se da un lato l'ideologia del gruppo diventa la storia del soggetto e ne forma la memoria e l'autobiografia, dall'altro le testimonianze pubbliche di fede consolidano l'impegno mediante un rinnovamento esistenziale e confermano al gruppo la validità dei propri metodi e della propria visione del mondo. La storia di conversione è, del resto, il medium tra il neofita e i membri del gruppo, essendo la modalità con cui i convertiti, resocontando la loro esperienza ai potenziali nuovi membri, mostrano il cambiamento e il miglioramento che la fede ha prodotto nella loro vita. La condivisione e lo scambio di storie personali permette di attestare e dar prova del cammino spirituale compiuto, e la partecipazione alle storie fondamentali condivise collettivamente rinsalda i legami e genera il senso di appartenenza del singolo alla comunità, condizione, questa, che favorisce lo sviluppo di una morale condivisa (Poulton 2005). Al membro è infatti richiesta l'adesione all'ethos del gruppo, vale a dire l'insieme delle credenze, delle attività, del linguaggio e delle altre forme simboliche in cui l'organizzazione si riconosce, costituendosi come "comunità morale" all'interno della quale i membri hanno la tendenza a interpretare e assegnare significati analoghi agli eventi del mondo, generando frame condivisi.

Receiving an organ is an event that marks a turning point in the patient's life trajectory, not only because it marks the beginning of a new phase in the therapeutic process, but also because it opens up an unprecedented existential perspective in the recipient. This perspective is typically told through an autobiographical narrative marked by an implicitly religious or spiritual vocabulary centred on the feeling of rebirth and the sacredness of organ donation. Starting from the analysis of a corpus of qualitative interviews, the article aims to show the spirituality implicit in the autobiographical narratives of a group of members of the Associazione Nazionale Emo-Dializzati (ANED) of Turin (Italy). The data indicate that this implicit dimension is the product of a co-construction between patients and health workers in the context of the specific organizational culture of the hospital ward. This finding suggests possible directions for the implementation of spiritual care interventions in clinical practic [ABSTRACT FROM AUTHOR]

This paper has two main purposes. The first is to show how in Max Weber's analysis of the process of rationalization and disenchantment of Western culture, recurrent metaphors relating to sound and the sense of hearing are implicitly used. On this basis, the second purpose is to outline a reinterpretation of disenchantment as a process that has affected the historical and social conditions of the human sensory experience through which the dimensions of magic and mystery of the world is perceived acoustically. [ABSTRACT FROM AUTHOR]

This article deals with an aspect of religious behavior that has remained in the shadows, both in the scientific literature and in public discourse: deconversion from New Religious Movements. The article analyses the deconversion from a magico-esoteric community located in Northern Italy: Damanhur. Founded in the 1970s, Damanhur is one of Europe’s major spiritual communities that counts about 400 devotees. The article starts with an outline of the process of deconversion, followed by a brief description of the religious organization studied. Lastly, the process of disaffiliation from Damanhur, is reconstructed, through the close reading of twenty narratives of deconversion of former Damanhurians interviewed in 2010. The process of deconversion is analysed, distinguishing four ideal-typical steps that repropose the main results of the research in this field. They are the coming out of a vague and unfocused discomfort; the attempt to deconstruct the discomfort; the opening of a reflexive instance; and the departure from the community. [ABSTRACT FROM AUTHOR]

The aim of this article is to reflect on the spirituality concept which, although part of international sociological debate for about three decades, has still not become central to Italian empirical studies. Based on an analytical survey of this debate, we argue the heuristic usefulness of the spirituality concept in order to understand forms of religiosity emerging since the 1960s - both within and without traditional religions. We shall also claim that the religion and spirituality spheres, albeit analytically separate, reciprocally influence each other, benefitting from a relationship of exchange, loans and assimilation producing non-stop transformation and innovation within the religious field. [ABSTRACT FROM AUTHOR]

In sociological discussion the relationship between traditional religion and alternative spirituality has been variously defined on the basis of two main theoretical positions which perceive them as either mutually exclusive - according to the 'spiritual but not religious' formula - or as interdependent. This debate, mostly taking place in Northern Europe and the United States, does not take into account the specific characteristics of other geographical areas such as Southern Europe. The aim of this article is to fill this gap in empirical research by presenting data from a sample survey and interviews with young people in various Italian cities. A qualitative/quantitative analysis of the data shows, on one hand, that alternative spirituality is defined under the cultural influence of traditional religion, which is to say Catholicism functioning as an exemplary model of reference and, on the other hand, suggests broadening the focus of reflection to the religion-spirituality-secularism triad, interrelated fields competing to shape young Italians' beliefs and practices. [ABSTRACT FROM AUTHOR]

The paper presents a study of the trajectories of apostasy from three religious movements, Jehovah's Witnesses, the Soka Gakkai Buddhist institute and the Church of Scientology, through the analysis of a body of autobiographical narratives posted online by Italian apostates. Even more than being the account of a past religious experience, these narratives are the last stage in the gradual articulation of a voice with which the disaffected believers publicly express a critical view of the organizations they have left, charging them with using practices of interdiction to prevent dissent by their members. The common theme that emerges from these stories is not the loss of faith, but the discovery of a hidden deception, the breach of the implicit pact of trust that bound the narrator to the religious group. [ABSTRACT FROM AUTHOR]

Half-way along the continuum linking religious and secular organizations can be found quasi-religious organizations, an example of hybridization characterized by the concurrence of commercial activity and symbolic practices connected with an implicitly religious dimension. Amway Corporation (a company operating in the direct-selling sector) is a representative example. This article presents the findings of ethnography carried out in Amway's Italian context. In particular, it dwells on qualitative interviews conducted with sales operatives. From an analysis of the textual corpus, it becomes clear that belonging to the organization implies an experience of identity-transformation analogous to that of religious conversion. [ABSTRACT FROM AUTHOR]

The reflection about spirituality concerns two conceptual keypoints: personal experience of sacred and public/institutional dimension in which this experience take place. This polarization refers to the distinction, purposed by Simmel, between 'religion' and 'religiosity', on the one hand, and to Saussurian binomial langue/parole, on the other hand. As there is a necessary connection between langue and parole (each does not exist without other), as religion is ever linked with religiosity even though different historical contexts present different modality of valorization of these dimensions. The article purposes a scheme for analysing the process of secularization through the effects that the macro-modifications of institutional level (riduction of social relevance of religion) generate on micro level of the individual behaviours (autonomy and privatization of religious choices). In this scenery, religious conversion is a paradigmatic phenomenon. Autonomy of subject implies processes of religious mobility: current spiritual biographies outlines acquired courses orientated to a religious socialization intermediate by non traditional agencies. [ABSTRACT FROM AUTHOR]

The involvement of the synovium is common in phlogistic processes of various joint diseases. A part from synoviocytes and the other cells in the synovial tissue, circulating cells recruited from peripheral blood also participate in the phlogistic process. The increased expression of adhesion molecules on both circulating and endothelial cell surface may further this recruitment. We studied 15 patients affected by serious gonarthrosis requiring a prosthetic implant (GPI) and 7 with knee prosthesis aseptic loosening (KPL) to evaluate adhesion molecule expression and phlogistic infiltration in the synovium using immunohistochemistry and microscopic analysis. As control we studied 10 subjects affected by degenerative meniscopathies undergoing a selective arthroscopic surgical meniscectomy. Analysis with Kruskal-Wallis test showed no statistical significant differences in the expression of CD54, CD11a, CD11b and CD18 in three groups examined. The model of variance analysis (Friedman test), showed that CD54 expression is greater in patients with GPI and KPL in comparison with the other molecules. Adhesion molecules and their functions are important in arthropathies not only because their evaluation can allow us to identify the degree of inflammation and to predict its evolution, but also because pharmacological control of their expression could have important therapeutic implications. [ABSTRACT FROM AUTHOR]

Chronic Idiopathic Urticaria (CIU) is a cutaneous disorder for which there is no identifiable specific etiologic agent. Some recent evidences suggest that CIU might be an autoimmune disease. We analyzed immunological features occurring in CIU and evaluated effectiveness and tolerance of Cyclospotin A (CsA) treatment in patients unresponsive to antihistaminic treatment. Twenty patients with CIU were recruited after a selective diagnostic protocol and were divided into two groups. CsA was prescribed for group 1 and Prednisone for group 2 as control, for 8 weeks. Before and after the therapy we performed on all patients immunological studies. For all patients symptoms disappeared after a few days of therapy. Before therapy all patients showed activated B cells (CD19+CD23+ cells) and among B CD19+ cells, about 20% were CD5+ (cells that synthesize natural autoantibodies). After treatment with Prednisone in group 2, a significant reduction of CD4+ lymphocytes (p = 0,01) was observed. Our findings might support the CIU autoimmune pathogenetic hypothesis. The clinical remission in the CsA-treated group confirmed the therapeutic effectiveness of this therapy in antihistaminic unresponsive CIU and, at dosage used, side effects were rare, mild and reversible. Thus, CsA might be a good therapeutic alternative in CIU patients unresponsive to conventional treatments. [ABSTRACT FROM AUTHOR]

Uvula oedema is a condition characterized by a sensation of a foreign body in the oropharynx and difficulty to speak; sometimes, if associated with glottis oedema, difficulty to breathe and dysphonia are also present. Urticaria is a disease characterized by itching wheals on the skin, and sometimes angioedema. Chronic urticaria is spontaneous when the etiology is unknown. Chronic urticaria may be disabling and difficult to treat, with a negative impact on the patient's quality of life. Omalizumab administration is suggested for refractory patients as add-on therapy to the antihistamines, in a third line. In Italy, omalizumab may be used for the treatment of spontaneous chronic urticaria in patients older than 12 years, refractory to antihistamines, with UAS >3 and UAS7 > 16. We describe a case of a 62-year-old woman had had recurring uvula oedema and chronic urticaria, not responder to antihistamines and oral corticosteroids. After 6 months of treatment with omalizumab and antihistamines, no urticaria recurrence was reported and no new episodes of angioedema had occurred. Our experience showed that omalizumab might be effective in patients with recurrent uvula oedema associated with urticaria. [ABSTRACT FROM AUTHOR]

Comments on an article on 'Efficacy and Tolerability of Montelukast as a Therapeutic Agent for Severe Atopic Dermatitis in Adults,' which was published in a 2002 issue of 'Acta. Derm. Venereol.' Pathogenesis of atopic dermatitis; Results of blood tests performed for total blood cell count and blood chemistry.

Reports on a study of 11 cases of immunoglobulin E (IgE)-mediated urticaria/angioedema caused by mussels. Allergic reactions after ingestion of raw and/or cooked mussels; Skin-prick tests; Possible significance of cooking procedure in the incidence of positive skin tests to unprepared cooked mussel and/or clam preparations; Poor relationship between clinical symptoms and test results.

Objective: The prevalence of asthma in Italy is estimated to be around 4%; it affects approximately 2,000,000 citizens, and up to 80-90% of patients have mild-to-moderate asthma. Despite the clinical relevance of mild-to-moderate asthma, longitudinal observational data are very limited, including data on disease progression (worsening vs. improvement), the response to treatment, and prognosis. Studies are needed to develop long-term, observational, real-life research in large cohorts. The primary outcomes of this study will be based on prospective observation and the epidemiological evolution of mild and moderate asthma. Secondary outcomes will include patient-reported outcomes, treatments over time, disease-related functional and inflammatory patterns, and environmental and life-style influences., Methods: This study, called the Mild/Moderate Asthma Network of Italy (MANI), is a research initiative launched by the Italian Respiratory Society and the Italian Society of Allergology, Asthma and Clinical Immunology. MANI is a cluster-based, real world, cross-sectional, prospective, observational cohort study that includes 20,000 patients with mild-to-moderate asthma. (ClinicalTrials.gov Identifier: NCT04796844)., Results and Conclusion: Despite advances in asthma care, several research gaps remain to be addressed through clinical research. This study will add important new knowledge about long-term disease history, the transferability of clinical research results to daily practice, the efficacy of currently recommended strategies, and their impact on the burden and evolution of the disease., Abbreviations: MANI:Mild/Moderate Asthma Network of ItalySANI:Severe Asthma Network ItalyGINA:Global Initiative for AsthmaSABA:short acting β2-agonistsICS:inhaled corticosteroidsCRF:Case Report Form.