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Background: Although studies have reported an inverse association between fruits, vegetables, and fiber consumption and all-cause and cause-specific mortality, the issue remains incompletely defined in the Middle Eastern population. Aims: The current study aimed to investigate the association between dietary fiber, fruit, and vegetable intake and all-cause and cause-specific mortality. Methods: A total of 48632 participants (mean age = 52years), 57.5% (n = 27974) women and 42.5% (n = 20658) men, were recruited from an ongoing large-scale prospective cohort study (the Golestan Cohort Study (GCS)), in the north of Iran. Using a validated semi-quantitative 116-item food questionnaire, dietary intakes were collected. Hazard ratios (HRs) and 95% confidence intervals (95%CIs) of all-cause and cause-specific mortality were reported. Results: After approximately 14 years of follow-up, 10,774 deaths were recorded. In the fully adjusted model, compared to those in the lowest quintile of intake, those in the second and third quintiles of dietary fiber intake had a 7%-10% reduction in risk of all-cause mortality, and a 15%-17% reduction in the risk of mortality from other causes. Increasing consumption of fruits was also associated with a decreased risk of mortality for all-cause mortality by 9%-11%, and all cancer by 15–20%. Further, those in the third and fourth quintiles of vegetables intake had 11%-12% lower risk for CVD mortality. Discussion: The results from the GCS further support the current recommendations on following a healthy diet containing proper amounts of fiber, vegetables, and fruits, as health-protective dietary items. Conclusions: Higher intake of dietary fiber, fruits, and vegetables has the potential to reduce both overall and cause-specific mortality rates. However, additional cohort studies with larger sample size and long-term follow-up durations are required to establish these findings. [ABSTRACT FROM AUTHOR]

Background: Nonalcoholic fatty liver disease (NAFLD) is the most common liver disease worldwide. The aim of this study was to evaluate the effects of hydro-alcoholic extract of spinach (HES) on hepatic and serum measurements of NAFLD in a rat model. Methods: In the prevention phase, 18 Sprague–Dawley rats were fed a high-fat diet, a high-fat diet plus 400 mg/kg HES, or a chow diet for seven weeks. For the treatment phase, after the induction of NAFLD, they were fed a high-fat diet, a high-fat diet plus 400 mg/kg HES, a chow diet, or a chow diet plus 400 mg/kg HES for four weeks (n = 6). Results: Administration of HES combined with high-fat diet in rats was associated with decreased food intake (P < 0.01), weight loss (P = 0.01), and increased superoxide dismutase (SOD) (P = 0.02) enzyme activity in the liver, at the end of the prevention phase. hs-CRP (P < 0.05), PTX-3 (P < 0.05), and TNF-α (P < 0.05) gene expression in the liver were decreased and PPAR-γ (P < 0.05) gene expression in the liver was increased by spinach intake, both in the prevention and treatment phases. Furthermore, administration of spinach in the treatment phase increased serum TAC (P = 0.03) and hepatic GPX (P = 0.01) enzyme activity. Conclusion: Taking into account the potential beneficial effects of HES on prevention and treatment of NAFLD in the present study, to confirm these findings, we propose that further clinical trials be conducted on human subjects with NAFLD. [ABSTRACT FROM AUTHOR]

Background: The “Pir-e patr” ritual is one of the healing ceremonies among Baluchs (Baluchis) of Iran, which is similar to other rituals with elements such as music, spirituality and spiritual hierarchy. In this ritual, the formation of the healing process can be seen in the form of a threshold process with the emergence of an ultra-structured community. The purpose of this research is to identify the subject matter, record it ethnographically and analyze its anthropology. Materials and Methods: The data of the present research is the result of anthropological researches based on fieldwork (in-depth interview and observation technique) and documentary based and library research methods. To collect these data, all of the field study, documentary based and library research methods have been used. Interviews with Sheikh Seyyed Mohammad and Sheikh Mahmoud, two of those who held the Pir-e patr ring as indigenous people has been one of these methods. Results: Aside from the links of this rite with the way and followers of Sheikh Abdul Qader Gilani, due to the closeness of the cultural area of Sistan and Baluchistan (the Baluchi culture of Iran) to the culture and civilization of the Persian Gulf, it may also be related to rituals originating from Africa, including Zar. That is why the ceremony in addition to the Islamic characteristics, also features the native culture of the region. Conclusion: When we examine the anthropology of the Pir-e patr ritual, we encounter religious beliefs that are part of the popular rituals. This rite must be a healing ritual, in which the spiritual and mystical power of the Pīr and the musical, inner, symbolic and spiritual harmony of believers and ritualists in a sacred space are seen as the source of healing. Research on this healing ritual can initiate a way to discover the unknowns of other healing rites in Iran. [ABSTRACT FROM AUTHOR]