stiffness and pulse wave velocity / Aorta and carotid arteries 137 (0.94 to 1.01) p = 0.096; Obesity OR = 0.47 (0.29 to 1.77) p = 0.003 and Diabetes OR = 2.41 (1.15 -5.05) p = 0.020. Conclusions: According to the results obtained, genetic polymorphisms variables were not in the multivariate analysis equation to determine the increase of the PWV, which can be explained either by being included in the selected variables such as hypertension, or on the other hand, they may not have enough strength to remain in the equation. So, according to this study, PWV has much more to do with behaviors and traditional risk factors than the genetic heritage.P883 Endothelial dysfunction, pulse wave velocity and augmentation index are correlated in subjects with systemic arterial hypertension?
Kwong Wai Siew Peck San Theng 新加坡廣惠肇碧山亭 (hereafter PST) is a non-profit organization registered under Singapore’s Societies Ordinance, founded in 1870 by Chinese immigrants from three prefectures of Guangdong province: Guangzhou 廣州, Zhaoqing 肇慶 and Huizhou 惠州. Until the mid-1970s, it managed more than 100,000 graves spread over 324 acres of land. After the Singapore government acquired its land for urban development PST continued its service to the departed by managing a columbarium that accommodates urns and spiritual tablets. PST’s governing body is formed by regional associations of the three prefectures although these associations receive neither dividends nor shares from PST. Besides annually celebrated activities such as ancestral worship at halls, grave sweeping at tombs every spring and autumn and the Hungry Ghost festival PST has, since 1922, organized irregularly a Grand Universal Salvation Ritual (the Wan Yuan Sheng Hui 萬緣勝會) for both ancestors and wandering spirits. The ritual was held not only to generate income but was also designed to serve the afterlife of the homeless overseas migrants and also as an informal sanction to regulate the behavior of committee members. Based on PST’s institutional archives and participant observations, this paper analyzes the ritual over a period of 90 years. It argues that formal institutional behavior is checked and balanced by informal sanction constructed in the form of ancestors watching from above. This paper further argues that while filial piety is an essential Chinese cultural value, the Chinese people of Singapore rely on institutions such as PST to integrate their ancestors with individual characteristics into collective ancestors taken care of by the institutions, releasing them from the burden of daily ancestral worship. Religious charity and filial piety are equally important.
Purpose Studies of Tianhou-Mazu cult have been focused on three themes: studies in Taiwan emphasize hegemonic order; studies in Hong Kong reveal a relationship of “sisterhood” alliances; and studies in Singapore highlight the important role of ethnic groups. The rebuilding of the goddess’s ancestral temple in early 1980s and her acquiring a world intangible cultural heritage status in the early twenty-first century facilitate the redefinition of overseas Chinese’s religious affiliation. The purpose of this paper is to discuss this global development of the cult from the 1980s and its ritual implication in overseas Chinese communities. Design/methodology/approach This paper, by comparing the Tianhou-Mazu cult in Taiwan, Hong Kong and Southeast Asian Chinese settlements, argues that from sisters to descended replicas, or from local alliances to global hegemony, the cult of Tianhou-Mazu since the 1980s has not only replaced local culture with an emphasis on “high culture,” but also represents a religious strategy regarding local people’s interpretation of correctness and authority. Findings This paper argues that despite the imposition of hegemonic power from various authorities, popular religion is a matter of choice. This reflects how local religious practice is construed according to the interpretation of global cultural languages by the elite Chinese; their decision of when and how to reconnect with the goddess’s ancestral temple or the “imperial state,” or to form alliances with other local communities; and the implementation of the local government’s cultural policy. Originality/value This paper is one of the few attempts comparing development of a folk cult in various communities.
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