Review on Health Benefits of Camel Urine: Therapeutics Effects and Potential Impact on Public Health Around East Hararghe District

Camel is one of the important livestock species which plays a major role in the pastoral mode of life by fulfilling basic demands of livelihood. Traditionally, camel urine has been used in the treatment of human diseases. With regard to the health benefits of drinking the urine of camels, it has been proven by modern scientific researches. Camel urine has an unusual and unique biochemical composition that contributes to medicinal values. The chemical composition of camel urine showed the presence of purine bases, hypoxanthine, sodium, potassium, creatinine, urea, uric acid, and phosphates. The nano-particles in the camel’s urine can be used to fight cancer. Camel urine has antimicrobial activity against pathogenic bacteria. Its chemical and organic constituents have also inhibitory properties against fungal growth, human platelets, and parasitic diseases mainly fasciollosis in calves. The healthy status of the liver can be restored through ingestion of diet and minerals in camel urine. Camel urine is used by the camel owners and Bedouins as medicine in different ways. The Bedouin in the Arab desert used to mix camel urine with milk. Recently; the WHO has warned against drinking camel urine due to the modern attempt to limit Outbreaks of Respiratory Syndrome (MRS) in the Middle East. There is no scientific dosage for camel urine to be applied as medicine for different diseases and the ways of camel urine formulation and utilization for the care of patients varies from country to country. Therefore, the purposes of the present review describe the biochemical composition of camel urine will be scientifically extracted and formulated as a therapy rather than drinking raw urine and people’s health impact.

Review on Health Benefits of Camel Urine: Therapeutics Effects and Potential Impact on Public Health Around East Hararghe District

Camel is one of the important livestock species which plays a major role in the pastoral mode of life by fulfilling basic demands of livelihood. Traditionally, camel urine has been used in the treatment of human diseases. With regard to the health benefits of drinking the urine of camels, it has been proven by modern scientific researches. Camel urine has an unusual and unique biochemical composition that contributes to medicinal values. The chemical composition of camel urine showed the presence of purine bases, hypoxanthine, sodium, potassium, creatinine, urea, uric acid, and phosphates. The nano-particles in the camel’s urine can be used to fight cancer. Camel urine has antimicrobial activity against pathogenic bacteria. Its chemical and organic constituents have also inhibitory properties against fungal growth, human platelets, and parasitic diseases mainly fasciollosis in calves. The healthy status of the liver can be restored through ingestion of diet and minerals in camel urine. Camel urine is used by the camel owners and Bedouins as medicine in different ways. The Bedouin in the Arab desert used to mix camel urine with milk. Recently; the WHO has warned against drinking camel urine due to the modern attempt to limit Outbreaks of Respiratory Syndrome (MRS) in the Middle East. There is no scientific dosage for camel urine to be applied as medicine for different diseases and the ways of camel urine formulation and utilization for the care of patients varies from country to country. Therefore, the purposes of the present review describe the biochemical composition of camel urine will be scientifically extracted and formulated as a therapy rather than drinking raw urine and people’s health impact.

Pastoral as Propaganda in John Buchan’s Wartime Writing

Fiona Houston looks at John Buchan’s engagement with the pastoral mode in relation to his dual Scottish/ British identity. Houston highlights Buchan’s use of pastoral tropes such as shepherds and birds, neighbourly invitation, and the sanctuary of the humble cottage – alongside traditional Scottish literary technique, such as oral folk tales and song – to create an identity that is simultaneously proudly Scottish and proudly British.

A Bounded Heaven: George A. C. Mackinlay and Great War Pastoral

Randall Stevenson brings attention to the peripheral poetic voice of George A.C. Mackinlay. Like other poets, Mackinlay’s channelling of Georgian pastoral mode was to some extent challenged by the war. Stevenson considers the limited propensity of Scottish topography – often more forbidding than England’s tranquil southern shires – to offer a pastoral mode which is at once distinctively Scottish but also redolent of the consolatory values embraced (sometimes ironically) by English poets.

World Ecology in Martineau’s and Gaskell’s Colonial Pastorals

The pastoral tends to offer a retreat from modern life, but Harriet Martineau and Elizabeth Gaskell reverse this pattern. They both turn to the colonies to reconcile the pastoral mode with capitalism, and, in their pastoral depictions of colonial life, we witness that mode’s peculiar capacity to narrate what the environmental historian Jason W. Moore calls ‘the capitalist world ecology’ – the globally systemic way of putting nature to work in the service of capitalism. Set in natural environments marked by human influence, the pastoral is a mode that can register economic relations with their ecological dimensions. In Martineau’s Homes Abroad and Cinnamon and Pearls – tales in Illustrations of Political Economy – and Gaskell’s Mary Barton, the pastoral aestheticizes the role that natural environments play in the development of capitalism. Homes Abroad presents peaceful agrarian life in Van Diemen’s Land as a lucrative enterprise in accord with modernization. Turning to Ceylon, Cinnamon and Pearls imagines an organic capitalism in which the celebration of plant life goes hand in hand with emergent property borders. In Mary Barton, the final pastoral setting in Canada is home to peace and progress. The felled trees in that setting signal the appropriation of nature for profit in the timber trade. These works of fiction capture the accumulation of capital in rural and suburban areas, which was historically key to the emergence of capitalism. The pastoral’s ability to depict the capitalist world ecology reflects a preoccupation with historical forces that is already present in the mode’s roots in antiquity.

Pastoral Revisions in Sylvia Townsend Warner’s The Espalier

Sylvia Townsend Warner’s early poetry maps her vision of England through a sustained engagement with the pastoral mode in its many variations. Warner’s revisions of pastoral more typically involve complex ironies of character, situation and social observation. Such ironies are what make her poems modern, if not straightforwardly modernist. Because of its capacity for social criticism and its power to accommodate ironies, the pastoral mode offers a suggestive way of reading Sylvia Townsend Warner’s poetry. Her pastoral modernism is deeply ironic, employing traditional modes and forms to question gender roles and social injustice.

The past and present of age and ageing in The Country of the Pointed Firs and Olive Kitteridge

The text examines the well-known late-nineteenth century novel The Country of the Pointed Firs (1896) by Sarah Orne Jewett and the early twenty-first century novel Olive Kitteridge (2008) by Elizabeth Strout, and sets them in several distinct but intersecting contexts within a larger argument about the reading methodology motivated by age studies and their growing appreciation in the humanities. This argument is then extended in the sections focusing on pastoralism and the way it incorporates, or evades, the question of age and ageing. The next section takes up the possibilities opened up by the pastoral mode and links them to another strain of fiction to which both texts belong despite the temporal distance, that of regionalism and its long tradition specifically in New England fiction examined from the vantage point of age. Finally, the last section of the argument adds further considerations not only of the parallels but also of telling differences between the two texts due to the different temporal and cultural context in which they strive to represent age and ageing. By focusing on emotions and their display as part of the narrative of ageing, both texts (Olive Kitteridge in particular) meaningfully illustrate the issue of age with its many ramifications for the contemporary Western societies. The two texts thus show a transition in American culture in the representations of age and ageing from its pre-scientific phase (in Jewett’s text) to the current medicalized and scientific view of age and its consequences (in Strout’s text).

Art, Nature and the Negotiation of Memory in J. L. Carr’s A Month in the Country

The present article analyses J. L. Carr’s novel A Month in the Country (1980) in the light of an approach to traumatic experience as paradoxically relating destructiveness and survival. This view of trauma – already present in Freud and further elaborated in more recent theories like Cathy Caruth’s – accentuates the possibility of constructing a new story that bears witness not only to the shattering effects of trauma but also to a departure from it. From this perspective, the author deals first with the role of art as a survival aid to the novel’s traumatised protagonist, explaining how his restoration of a medieval mural helps him work through his troubled memories of the Great War. Repetitions and doublings link the two central characters, their discoveries and their recovery, creating layers of meaning that, it is argued, call for a ‘palimpsestuous’ reading, in Sarah Dillon’s sense of the term. The author then focuses on the regenerative power of nature in the novel, relating its use of the pastoral to the frequent recourse to it in Great War literature, and interpreting Carr’s text in line with critical approaches that reject escapism as the main trait of the pastoral mode. Finally, the protagonist’s retrospective narration is discussed as a creative act that is also an aid to the survival of the self.1