The human skin volatolome: a systematic review of untargeted mass spectrometry analysis

The analysis of volatile organic compounds (VOCs) can provide important clinical information (entirely non-invasively); however, the exact extent to which VOCs from human skin can be signatures of health and disease is unknown. This systematic review summarises the published literature concerning the methodology, application, and volatile profiles of skin VOC studies. An online literature search was conducted in accordance with the preferred reporting items for systematic reviews and meta-analysis, to identify human skin VOC studies using untargeted mass spectrometry (MS) methods. The principal outcome was chemically verified VOCs detected from the skin. Each VOC was cross-referenced using the CAS number against the Human Metabolome and KEGG databases to evaluate biological origins. A total of 29 studies identified 822 skin VOCs from 935 participants. Skin VOCs were commonly sampled from the hand (n = 9) or forearm (n = 7) using an absorbent patch (n = 15) with analysis by gas chromatography MS (n = 23). Twenty-two studies profiled the skin VOCs of healthy subjects, demonstrating a volatolome consisting of aldehydes (18%), carboxylic acids (12%), alkanes (12%), fatty alcohols (9%), ketones (7%), benzenes and derivatives (6%), alkenes (2%), and menthane monoterpenoids (2%). Of the VOCs identified, 13% had putative endogenous origins, 46% had tentative exogenous origins, and 40% were metabolites from mixed metabolic pathways. This review has comprehensively profiled the human skin volatolome, demonstrating the presence of a distinct VOC signature of healthy skin, which can be used as a reference for future researchers seeking to unlock the clinical potential of skin volatolomics. As significant proportions of identified VOCs have putative exogenous origins, strategies to minimise their presence through methodological refinements and identifying confounding compounds are discussed

Перевод Библии на языки коренных народов Севера, Сибири и Дальнего Востока: описание текущей ситуации

The article is focused on the problem of the Bible translation into the languages of the indigenous peoples of the North, Siberia and Far East. The purpose of the study is to highlight the current Bible translation into the languages of the peoples of the North, Siberia and Far East. The authors stress the importance of the Bible as a source of cultural heritage and a means of support and maintaining of the dying or minority languages through its translations. The history of the Bible translation as a whole and more narrowly – on the materials of the Russian Institute for Bible Translation is given in the article, with the corresponding description of the problems which the translators face. The main difficulties as regards the translation of the Bible into the languages of ethnic minorities are complex grammar structures, absence of full equivalents of culture-specific languages in the target languages, and the insufficient fluency of the recipients of the texts in their native languages. The translation process involves consulting with the international array of specialists in these languages and the approbation by the native speakersСтатья посвящена проблеме перевода Библии на языки коренных малочисленных народов Севера, Сибири и Дальнего Востока. Цель исследования – осветить современный перевод Библии на языки народов Севера, Сибири и Дальнего Востока. Авторы подчеркивают важность Библии как источника культурного наследия и средства поддержки умирающих языков или языков меньшинств посредством ее переводов. В статье приведена история перевода Библии в целом и более узко – по материалам Российского института перевода Библии, с соответствующим описанием проблем, с которыми сталкиваются переводчики. Основными трудностями при переводе Библии на языки этнических меньшинств являются сложные грамматические структуры, отсутствие полных эквивалентов языков, специфичных для конкретной культуры, в языках перевода и недостаточное свободное владение получателями текстов их родным языко

Achievement of maximal SARS-CoV-2 collective immunity among the Tajik population by March 2022

Despite all efforts of the world community, the COVID-19 pandemic remains one of the main epidemiological challenges of our time. Even with its widespread distribution, the infection may have certain local features due to social, geographic, and climatic factors. Objective: to study collective immunity to SARS-CoV-2 in the population of the Republic of Tajikistan.A cross-sectional, randomized study of herd immunity was carried out according to a program developed by Rospotrebnadzor and the St. Petersburg Pasteur Institute, taking into account WHO recommendations. The ethics committees of the corresponding entities approved the study: Tajik Ministry of Health and Social Protection; and the St. Petersburg Pasteur Institute (Russia). Based on questionnaire results, 4,022 people were selected, representing 0.15% (95% CI: 0.14-0.15) of the total population randomized by age and region. In subsequent laboratory analysis, 3682 people took part. The distribution and quantitative content of antibodies (Abs) to viral nucleocapsid (N Ag) and receptor binding domain (RBD Ag) were determined by ELISA. When questioned, a history of SARS-CoV-2 vaccination was indicated by 69.7% (95% CI: 68.2-71.2) of the volunteer cohort. Vector vaccines were most frequently used (50.6%; 95% CI: 48.7-52.5), with whole-virion inactivated preparations in second place (23.0%: 95% CI: 21.4-26.6) and mRNA vaccines in third place (21.0%; 95% CI:19.4-22.6).The cohort (n = 3682) featured 27.5% men and 72.5% women. The overall seroprevalence was 98.5% (95% CI: 97.7-99.2) in men and 99.4% (95% CI: 99.0-99.6) in women (differences statistically insignificant). Overall seroprevalence in the cohort was 99.2% (95% CI: 98.8-99.4) and ranged from 97.2 to 100% in certain subgroups. Asymptomatic seropositivity in the whole cohort was 98.4% (95% CI: 97.6-99.1). As a result of a mandatory vaccination program introduced in Tajikistan under a COVID-19 Emergency Project, the level of herd immunity among vaccinated individuals reached 99.5% (95% CI: 99.1-99.7), which is similar to the level reached in the cohort as a whole.The epidemic situation that developed in Tajikistan by mid-March 2022 was characterized by an almost absolute level of herd immunity, as evidenced by an absence of detected overt COVID-19 cases since the end of February (2022)

Monitoring of coronavirus infection in the kyrgyz population

Purpose of the study: to study the dynamics of developing herd immunity against SARS-CoV-2 in the population of the Republic of Kyrgyzstan during COVID-19. Materials and methods. The work was carried out using the methodology for assessing population immunity developed by Rospotrebnadzor (Russia) as well as the Ministry of Health (Kypgyzstan) and the St. Petersburg Pasteur Institute. The selection of participants was carried out by questionnaire using a cloud (Internet server) service. To monitor population immunity, a cohort of 2421 subjects was formed, who participated in all stages of seromonitoring. Volunteers were randomized according to age groups (1–17, 18–29, 30–39, 40–49, 50–59, 60–69, 70+ years), regional and professional factors. Antibodies (Abs) against SARS-CoV-2 nucleocapsid (Nc) and the receptor binding domain (RBD) of S-glycoprotein were determined by qualitative and quantitative methods. The study was carried out in 3 stages according to a single scheme: 1st stage — 06/28–07/03/2021, 2nd — 21–25/02/2022 and 3rd — 31/10–04/11/2022. Since 2021, Kyrgyzstan has been vaccinating the population against SARS-CoV-2 mainly using inactivated whole-virion vaccines. Results. Population immunity against SARS-CoV-2 was predominantly accounted for by both Ab types (Nc+RBD+). By the 3rd stage, the percentage of such persons reached 99.2%, Nc–RBD– volunteers — up to 0.8%. At the 1st stage, middle-aged people dominated, but age differences were leveled out by the 2nd stage. The greatest impact on seroprevalence was found among medical workers, the smallest — among businessmen and industrial workers. Populational vaccination significantly impacted on the state of herd immunity that reached 25% by the 3rd stage. The refusals of the population in Kyrgyz Republic from vaccination noted at the 2nd and especially 3rd stages did not significantly affect level of herd immunity, which could probably be associated with asymptomatic cases of COVID-19, against which primary vaccination had a booster effect. Conclusion. The dynamics of population humoral immunity against SARS-CoV-2 included a number of changes in the level of circulating antibodies (Nc, RBD), caused by both primary infection and vaccination. The herd immunity formed in population of Kyrgyzstan allowed to reduce the incidence of COVID-19 to almost sporadic level

Computational Methods for Protein Identification from Mass Spectrometry Data

Protein identification using mass spectrometry is an indispensable computational tool in the life sciences. A dramatic increase in the use of proteomic strategies to understand the biology of living systems generates an ongoing need for more effective, efficient, and accurate computational methods for protein identification. A wide range of computational methods, each with various implementations, are available to complement different proteomic approaches. A solid knowledge of the range of algorithms available and, more critically, the accuracy and effectiveness of these techniques is essential to ensure as many of the proteins as possible, within any particular experiment, are correctly identified. Here, we undertake a systematic review of the currently available methods and algorithms for interpreting, managing, and analyzing biological data associated with protein identification. We summarize the advances in computational solutions as they have responded to corresponding advances in mass spectrometry hardware. The evolution of scoring algorithms and metrics for automated protein identification are also discussed with a focus on the relative performance of different techniques. We also consider the relative advantages and limitations of different techniques in particular biological contexts. Finally, we present our perspective on future developments in the area of computational protein identification by considering the most recent literature on new and promising approaches to the problem as well as identifying areas yet to be explored and the potential application of methods from other areas of computational biology

The construction of cultural and religious identities in the temple architecture

Cultural and religious identity is constructed in works of art. These processes will be considered in the example of Indian Islamic art. Religious art is representative of religions concept. Indian mausoleums, which were created during the reign of Mughal represent features of Indian Islam. Art analysis and philosophical interpretation of signs and images of Indian mausoleums helps to understand the unique features of Indian Islam. Religious Islamic art in India continues to have an impact on the recipients in the present. The art works of Islamic architecture can be studied as cultural texts. The ideals, values and standards of Islam are of architectural form. Indian Islam has unique cultural features. These cultural ideals, values and standards not set out in the treatises and books. Features of Indian Islam can be understood if we explore the features of Indian architecture of the Great Mughals’ Era. The Indian mausoleums are representing of unique qualities of Indian Islam of this historical period. The inside and outside interior of the Great Mughals’ mausoleums, as well as their environment, represent together the fact of achieving Heaven and the process itself, as well as the guide for people beholding the architecture, which would help to get in Heaven with grace of Allah. Indian mausoleums of the Great Mughals’ Era can well be called as architecture representatives of the Islamic religion. The cultural-semiotic analysis of these architectural sites shows. That its visualize basic principles of Islam, including hard way of man towards Allah together with Heaven’s achieving. The article presents a cultural-semiotic analysis of these architectural objects. It is proved that cultural and religious identities are constructed through the perception of architectural objects

Конструирование культурной и религиозной идентичностей в храмовой архитектуре

Cultural and religious identity is constructed in works of art. These processes will be considered in the example of Indian Islamic art. Religious art is representative of religions concept. Indian mausoleums, which were created during the reign of Mughal represent features of Indian Islam. Art analysis and philosophical interpretation of signs and images of Indian mausoleums helps to understand the unique features of Indian Islam. Religious Islamic art in India continues to have an impact on the recipients in the present. The art works of Islamic architecture can be studied as cultural texts. The ideals, values and standards of Islam are of architectural form. Indian Islam has unique cultural features. These cultural ideals, values and standards not set out in the treatises and books. Features of Indian Islam can be understood if we explore the features of Indian architecture of the Great Mughals’ Era. The Indian mausoleums are representing of unique qualities of Indian Islam of this historical period. The inside and outside interior of the Great Mughals’ mausoleums, as well as their environment, represent together the fact of achieving Heaven and the process itself, as well as the guide for people beholding the architecture, which would help to get in Heaven with grace of Allah. Indian mausoleums of the Great Mughals’ Era can well be called as architecture representatives of the Islamic religion. The cultural-semiotic analysis of these architectural sites shows. That its visualize basic principles of Islam, including hard way of man towards Allah together with Heaven’s achieving. The article presents a cultural-semiotic analysis of these architectural objects. It is proved that cultural and religious identities are constructed through the perception of architectural objectsКультурная и религиозная идентичность конструируется в произведениях искусства. Рассмотрим эти процессы на примере индийского исламского искусства. Индийские мавзолеи, созданные во времена правления Великих Моголов, репрезентируют особенности индийского ислама. Художественный анализ и философская интерпретация знаков и изображений индийских мавзолеев помогают понять уникальные особенности индийского ислама. Религиозное исламское искусство в Индии продолжает оказывать влияние на реципиентов в настоящем времени. Художественные произведения исламской архитектуры можно рассматривать как культурные тексты. Идеалы, ценности и стандарты ислама имеют архитектурную форму. Индийский ислам обладает уникальными культурными особенностями. Эти культурные идеалы, ценности и стандарты не изложены в трактатах и книгах. Особенности индийского ислама можно понять, если мы проанализируем особенности индийской архитектуры эпохи Великих Моголов. Индийские мавзолеи репрезентруют уникальные качества индийского ислама в этот исторический период. Внутренний и внешний облик мавзолеев Великих Моголов, а также окружающая среда, куда они вписаны, представляют собой совокупность фактов достижения Небес и самого этого процесса, а также выступают руководством для людей, созерцающих архитектуру, которые помогут попасть на Небеса с помощью Бога. Индийские мавзолеи эпохи Великих Моголов вполне можно назвать репрезентантами архитектуры исламской религии. Представлен культурно-семиотический анализ этих архитектурных объектов. Доказано, что культурная и религиозная идентичности конструируются с помощью восприятия архитектурных объектов

Конструирование культурной и религиозной идентичностей в храмовой архитектуре

Cultural and religious identity is constructed in works of art. These processes will be considered in the example of Indian Islamic art. Religious art is representative of religions concept. Indian mausoleums, which were created during the reign of Mughal represent features of Indian Islam. Art analysis and philosophical interpretation of signs and images of Indian mausoleums helps to understand the unique features of Indian Islam. Religious Islamic art in India continues to have an impact on the recipients in the present. The art works of Islamic architecture can be studied as cultural texts. The ideals, values and standards of Islam are of architectural form. Indian Islam has unique cultural features. These cultural ideals, values and standards not set out in the treatises and books. Features of Indian Islam can be understood if we explore the features of Indian architecture of the Great Mughals’ Era. The Indian mausoleums are representing of unique qualities of Indian Islam of this historical period. The inside and outside interior of the Great Mughals’ mausoleums, as well as their environment, represent together the fact of achieving Heaven and the process itself, as well as the guide for people beholding the architecture, which would help to get in Heaven with grace of Allah. Indian mausoleums of the Great Mughals’ Era can well be called as architecture representatives of the Islamic religion. The cultural-semiotic analysis of these architectural sites shows. That its visualize basic principles of Islam, including hard way of man towards Allah together with Heaven’s achieving. The article presents a cultural-semiotic analysis of these architectural objects. It is proved that cultural and religious identities are constructed through the perception of architectural objectsКультурная и религиозная идентичность конструируется в произведениях искусства. Рассмотрим эти процессы на примере индийского исламского искусства. Индийские мавзолеи, созданные во времена правления Великих Моголов, репрезентируют особенности индийского ислама. Художественный анализ и философская интерпретация знаков и изображений индийских мавзолеев помогают понять уникальные особенности индийского ислама. Религиозное исламское искусство в Индии продолжает оказывать влияние на реципиентов в настоящем времени. Художественные произведения исламской архитектуры можно рассматривать как культурные тексты. Идеалы, ценности и стандарты ислама имеют архитектурную форму. Индийский ислам обладает уникальными культурными особенностями. Эти культурные идеалы, ценности и стандарты не изложены в трактатах и книгах. Особенности индийского ислама можно понять, если мы проанализируем особенности индийской архитектуры эпохи Великих Моголов. Индийские мавзолеи репрезентруют уникальные качества индийского ислама в этот исторический период. Внутренний и внешний облик мавзолеев Великих Моголов, а также окружающая среда, куда они вписаны, представляют собой совокупность фактов достижения Небес и самого этого процесса, а также выступают руководством для людей, созерцающих архитектуру, которые помогут попасть на Небеса с помощью Бога. Индийские мавзолеи эпохи Великих Моголов вполне можно назвать репрезентантами архитектуры исламской религии. Представлен культурно-семиотический анализ этих архитектурных объектов. Доказано, что культурная и религиозная идентичности конструируются с помощью восприятия архитектурных объектов