Hajtaleb Medical Complex of Alternative and Complementary Medicine, Bojnurd, IranAsian Journal of Traditional, Complementary and Alternative Medicines2717-27834Issue 1-220210401Evidence for Using Medical Masks Dates Back to Thousands of Years Ago in Ancient Persia1312948410.22040/atcam.2021.262166.1014ENRamin ShahzadiInstitute of Iranian Studies, Department of History and Cultural Studies, Freie University, Berlin, GermanyJournal Article20200903COVID-19 is affecting many people throughout the world. With its rapid spread, SARS-CoV-2 is highly transmissible<sup>1</sup>. It has been suggested that an effective way of preventing transmission of the disease, is using masks.<br /> In the search of history behind the use of masks and one of the most ancient evidences of using this mouth and nose veil, we are led to more than 2500 years ago and its use by Zoroastrian clergymen living in Achaemenid era (700 to 330 BC; one of the most significant Ancient Persian empires)<sup>2</sup>. The territory of this Persian empire was very vast from Greece to India and from Libya to contemporary Afghanistan<sup>3</sup>. Zoroastrianism is one of the world’s most ancient religions and used to be the prominent religion in ancient Persia. Persepolis is a royal palace complex remaining from Achaemenid era in Iran, Shiraz. There are different engravings and carvings on the stones which illustrate gift-bearers of different nations dedicating presents to the king. Among some of these reliefs, there are figures of some religious clergymen partly covering their face.<br /> One of the oldest carvings of Zoroastrian clergyman (Magi/Mobeds) that shows they covered their nose and mouth, dates back to 520-330 BC (Achaemenid era), and is kept in Istanbul Archaeological Museum now (carved on a relief in Daskyleion, a town in Turkey). It is a carving that illustrates the use of mouth and nose veil by two Zoroastrian clergymen while sacrificing a sheep and a bull in a religious ceremony (figure 1A). This usage of mouth and nose cover is still alive these days, and Zoroastrian clergymen always wear a piece of white cloth over their mouth and nose when they tend the fire or perform some specific ceremonies (figure 1B). This is done in order to prevent their breath or saliva droplets reaching and polluting the holy fire and other ritual implements<sup>4</sup>. Looking at Zoroastrians’ sacred book, Avesta, we see that the word Panām (<em>Paiti-dāna</em> in Avestan language) is mentioned as the name of this mouth and nose cloth veil. Avestan language dates back to about 600 BC<sup>5</sup>.<br /> To put in a nutshell, the ritual of wearing Panām has existed among Zoroastrian clergymen since at least 2600 years ago and is still applied today. This may be an example of one of the most ancient applications of medical mask. So, the first use of masks was probably not medical purposes.https://www.ajtcam.ir/article_129484_849518d1676f3c5d2abc4aeefa455bf0.pdfHajtaleb Medical Complex of Alternative and Complementary Medicine, Bojnurd, IranAsian Journal of Traditional, Complementary and Alternative Medicines2717-27834Issue 1-220210401Use of Complementary and Alternative Medicine Interventions in the Management of HIV/AIDS in Kisii County, Kenya: a Qualitative Study of Traditional Healers41812948610.22040/atcam.2021.262743.1016ENMeshack OndoraOnyambuDepartment of Pharmacognosy and Pharmaceutical Chemistry, School of Pharmacy, Kenyatta University, KenyaGladys NMokuaDepartment of Pharmacognosy and Pharmaceutical Chemistry, School of Pharmacy, Kenyatta University, KenyaGeoffrey MMarokoDepartment of Linguistics and Languages, School of Humanities and Social Sciences, Machakos University, Machakos, KenyaAugustus ONyakundiDepartment of Communications, School of Humanities and Social sciences, Chuka university, Chuka, KenyaJournal Article20200813<strong>Background</strong>: The use of traditional medicine among people living with HIV/AIDS in Kisii County Kenya is high. There is need for more knowledge on how these therapies are concomitantly used with conventional antiretroviral therapy in the county.<br /> <strong>Objective</strong>: The current study aimed at exploring the traditional healers’ experiences in managing HIV/AIDS using alternative and complementary interventions.<br /> <strong>Setting: </strong>The study was carried out in Kisii County Kenya where HIV/AIDS prevalence is relatively high and anti-retroviral therapy (ART) coverage low compared to the national average.<br /> <strong>Design and participants</strong>: The study took a qualitative approach specifically phenomenological where 12 registered traditional healers were purposively sampled from a registered total of 22 in the county. Two focus group discussions of six participants each were held in addition to follow up interviews for each of the participants. Data was analyzed qualitatively by taking significant statements, textural descriptions and transcripts from participant experiences in managing HIV/AIDS.<br /> <strong>Results</strong>: Traditional healers dispensed herbal remedies to boost immunity, treat antiretroviral therapy side effects and opportunistic infections such as gastritis, diarrhea and sexually transmitted infections. Counselling, prayer and faith helped eliminate stigma and enhance the will to live among patients. Among the remedies dispensed were <em>Aloe vera</em>, <em>Carissa edulis</em>, <em>Leonotis nepetifolia</em>, <em>Maesa lanceolate</em> and <em>Prunus africanus.</em><br /> <strong>Conclusion</strong>: Concomitant use of ART with herbal and nutritional therapy may contribute to immune boosting, reduced opportunistic infections and side effects related to antiretroviral therapy. Counselling, spiritual guidance, prayer and faith may be applied to reduce HIV/AIDS related stigma and improve the will to live.https://www.ajtcam.ir/article_129486_005c1cac7d281e16a9c1112559b46bb4.pdfHajtaleb Medical Complex of Alternative and Complementary Medicine, Bojnurd, IranAsian Journal of Traditional, Complementary and Alternative Medicines2717-27834Issue 1-220210401An Overview of Waja-ur-Rukbah (Knee Osteoarthritis) with Reference to Waja-ul-Mafasil and its Regimenal Management (Ilaj bit tadbeer) in Unani System of Medicine192912948510.22040/atcam.2021.242486.1008ENMeraj Ul IslamDepartment of Ilaj bit tadbeer, National Institute of Unani Medicine, Kottigepalya, Bangalore, IndiaMohd NayabDepartment of Ilaj bit tadbeer, National Institute of Unani Medicine, Kottigepalya, Bangalore, India0000-0003-2077-9659Journal Article20200904Pain in joints is a major clinical problem since ancient times. Inflammatory or non-inflammatory joint disorders have been described elaborately by eminent Unani physicians under one caption of <em>Waja-ul-Mafasil</em>, which stands for pain in joints. On the basis of clinical presentation, osteoarthritis looks very similar to <em>Waja-ul-Mafasil</em> <em>Balghami</em>. One of the most common forms of osteoarthritis is Knee Osteoarthritis (KOA), which can be translated as <em>Waja-ur-Rukbah</em>. Osteoarthritis, a chronic painful disorder, is primarily treated with non-steroidal anti-inflammatory drugs (NSAIDs) that have a large number of adverse effects, while its management has multidirectional approach in Unani system of medicine. <em>Waja-ur-Rukbah</em> is managed with <em>Istefragh</em> (evacuation) followed by <em>Tadeel </em>(rejuvenation), <em>Taqwiyat </em>(strengthening) of the joint and joint structures and <em>Taskeen</em> (analgesia). <em>Istefragh</em> is achieved by specific poly-herbal Unani formulations i.e. <em>Munzij-Mushil</em> Therapy followed by normalization of temperament (<em>Tadeel-e-Mizaj</em>) of affected joint and adjacent structures by employing various regimenal modalities such as <em>Hijama</em> (cupping), <em>Dalk</em> (massage), <em>Irsal-e-Alaq </em>(leeching), <em>Hammam</em> (Turkish Bath), <em>Takmeed</em> (Fomentation), <em>Nutul</em> (Irrigation), <em>Qai </em>(Vomiting), <em>Huqna </em>(Enema), etc. <em>Taskeen </em>and <em>Taqwiyat </em>are achieved by employing either drugs or regimenal modalities. This overview will address <em>Waja-ur-Rukbah</em> and its regimenal management.https://www.ajtcam.ir/article_129485_5a8b415a32c1ae14c1a555444c66506d.pdfHajtaleb Medical Complex of Alternative and Complementary Medicine, Bojnurd, IranAsian Journal of Traditional, Complementary and Alternative Medicines2717-27834Issue 1-220210401Nutritional Recommendations for Breast Cancer Treatment: a Review of Persian and Conventional Medicine Resources304512948710.22040/atcam.2021.270044.1017ENParva NamiranianDepartment of Traditional Medicine, School of Persian Medicine, Tehran University of Medical Sciences, Tehran, IranRaefeh MardiDepartment of Traditional Medicine, School of Persian Medicine, Tehran University of Medical Sciences, Tehran, IranFatemeh FadaeiDepartment of Traditional Medicine, School of Persian Medicine, Tehran University of Medical Sciences, Tehran, Iran0000-0001-8829-5744Seyede Nargess Sadati LamardiDepartment of Traditional Pharmacy, School of Persian Medicine, Tehran University of Medical Sciences, Tehran, IranMaliheh TabarraiDepartment of Traditional Medicine, School of Persian Medicine, Tehran University of Medical Sciences, Tehran, IranJournal Article20200601<strong>Background:</strong> Breast cancer is the most common neoplastic cancer of women in the world, which counts for approximately a quarter of all cancers.<br /> <strong>Methods:</strong> In the present review, we aim to evaluate the most common plant and animal products in the food diet recommended for breast cancer treatment in Persian Medicine manuscripts. The findings reveal the retrieved links from the electronic databases between diet, plant and animal products, and cancer through key terms such as plant and animal products; diet and cancer.<br /> <strong>Results:</strong> The study findings found 17 types of plant and animal products in the food diet. Scientific evidence has investigated that these products can be as anticancer agents through several mechanisms including cytotoxicity against MCF cells, antiproliferative activity, containing phytosterol, polyphenol, β-sitostrol, flavonoid, antioxidants, as well as having anti-inflammatory and anticancer activities.<br /> <strong>Conclusion:</strong> Nutritional factors play an important factor in the incidence of cancer. In this regard, Persian Medicine mentions nutrition as the first line therapy. Moreover, pharmacological studies are required to help in identification of related molecular mechanisms in the plant and animal products and their possible side effects.https://www.ajtcam.ir/article_129487_99309d9ce6c0e336da689a99bf562c0c.pdfHajtaleb Medical Complex of Alternative and Complementary Medicine, Bojnurd, IranAsian Journal of Traditional, Complementary and Alternative Medicines2717-27834Issue 1-220210401Efficacy of a Unani Formulation on Waram-e-Lawzatayn (Tonsillitis): a Case Report465212948810.22040/atcam.2021.274938.1018ENMohd AslamDepartment of Amraze Ain, Uzn, Anaf, Halaq wa Asnan, State Unani Medical College, Prayagraj, UP, India0000000305848951Shifa MehnazDepartment of Amraze Ain, Uzn, Anaf, Halaq wa Asnan, State Unani Medical College, Prayagraj, UP, IndiaTabassum. AslamDepartment of Ilmul Advia, ghausia unani medical college and hospital, Fatehpur-Uttar Pradesh, IndiaMohd Asif HussainUsmaniDepartment of Amraze Ain, Uzn, Anaf, Halaq wa Asnan, State Unani Medical College, Prayagraj, UP, IndiaArshi AnjumDepartment of ilmul Qabalat wa Amraze Niswan, State Unani Medical College, Prayagraj, UP, IndiaSamiullah KhanDepartment of Amraze Ain, Uzn, Anaf, Halaq wa Asnan, State Unani Medical College, Prayagraj, UP, India0000000305848951Journal Article20200705<strong>Background:</strong><em> W</em><em>aram Lawzatayn</em> (tonsillitis) refers to <em>waram-e harr</em> which involves <em>halqum</em> (Throat) and <em>lawzatayn</em>. Most of the Unani scholars considered <em>waram-e lawzatayn</em> a subtype of <em>waram halaq</em> (Pharyngitis). It can be correlated with tonsillitis, as both the terminologies have similar features like burning sensation and pain in throat, enlarged tonsils, suppurative inflammation, etc. The more common symptoms of tonsils are red swollen tonsils, sore throat, pain during swallowing, headache, cough, fever, tiredness, swollen lymph nodes in the neck, chills, and pain in the ears.<br /> <strong>Objective: </strong>To evaluate the efficacy of Unani formulation in <em>waram-e lawzatayn.</em><br /> <strong>Methodology: </strong>This study was conducted in State Unani Medical College, Prayagraj. The subject was a 10 year old male child with history of cough, fever and pain in throat. Treatment given was 20 ml Unani decoction of <em>saboose gundum, maghze faloose khayar shambar, iklilul malik, asalsoos </em>for 21 days orally.<br /> <strong>Result and conclusion: </strong>Unani medicine shows marked reduction in Tonsillo-Pharyngitis Assessment (TPA) score which was used as an assessment criterion to assess the effect of medicines. Before treatment it was 16 and after treatment score reduces to 3. There is also regression of symptoms like fever, enlarged tonsils, pain and burning in throat. As <em>saboose gundum </em>and <em>maghze faloose khayar shambar</em> have antipyretic property, which helps in subsidence of fever and <em>Maghze faloose khayar shambar, iklilul malik, asalsoos and saboose gundum</em> all possess anti-inflammatory property.https://www.ajtcam.ir/article_129488_ceee6c1be49cd53b9e8ced7bb385000d.pdfHajtaleb Medical Complex of Alternative and Complementary Medicine, Bojnurd, IranAsian Journal of Traditional, Complementary and Alternative Medicines2717-27834Issue 1-220210401The Role of Halal Food in Healthy Lifestyle536012948310.22040/ATCAM.2019.108135ENEmine AkinAlkali Life Center, Healthy Life & Consultancy and Education, Brandium AVM R4 Residance, 23-25 Kat: 2 Daire: 7 Ataşehir-İstanbul, TurkeyJournal Article20201026Today, healthy life and healthy aging are concepts that have become much more important than ever. The covid-19 pandemic has especially made this much more pronounced. Nutrition and life habits are important for a healthy life. Increasing industrialization and technological developments in the 20th century have caused many radical changes especially in food and nutrition. These changes have increased the importance of halal food which creates a very important protective and safe area in nutrition. Although the food is suitable for the concept of halal food, they can also have harmful effects for the health in the short and long term if their naturalness are partially or completely degraded. The increase in chronic diseases related to nutrition especially causes an increase of the sick and elderly population in the world. Besides, this puts a huge financial burden on countries. It is extremely important to make production planning in a way that the food will have positive effects on human health in the processes from production to consumption by furthering the concept of halal food. In this context, it will be very beneficial for humanity to explain the concept of halal food to the whole world as a global health policy by carrying it beyond a religious requirement. https://www.ajtcam.ir/article_129483_752143e858b9de9fb5874acfce0a3c0a.pdf