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The alkaline oesophageal burn (EB) is a very debilitating injury and common in the southern rural area of Iran, where the air conditioning systems are cleaned with an alkaline liquid, which is accidentally ingested by children.
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From November 2006-2009, 35 cases of alkaline burns were referred to our center. All underwent flexible endoscopy and thereafter received steroid, antibiotic and H2 blocker. They subsequently underwent rigid oesophagoscopy, with grade IIb or higher burns, for inserting the two different kinds of stents.
The name sapo is due to a peculiar habit of the male. When the female is ready to spawn he locates a quillai tree and, flipping himself into an overhanging branch, tears off a twig and drops back into the water with it. The inner bark is alkaline. This he chews into a thick soapy pulp which he plugs temporarily into the bank at the water line. Noting the first convulsions of his bride, he takes a chew from the depository and, his gill-covers bulging with thick lather, he bathes an extruded egg with milt: then, taking it between his teeth as harmlessly as a cat lugs a wandering kitten back to coverture, he blows a dense soap bubble round it and sets it afloat, usually in an eddy close to shore. Under the heat of the equatorial sun, rolling about in its aqueous cradle, distasteful alike to predatory waterfowl and other amphibia, the bubble skin hardens to the consistency and appearance of the coat that immediately surrounds the albumen of a pullet egg, and in about ten days the fully-formed fish emerges from its shell into its natural ambient. Each of the invariable 23 eggs is treated with similar devotion. Natives are accustomed to the phosphorescent glow of these living balls as they quietly loll or gaily dance in the moonlight on the surface of the bewitching Menam, but to me the scene that night was as uncanny as being confronted suddenly at a nocturnal hour in the Cimmerian depths of a forest by a stark tree aglow with deer-fire. Whah Tanahs told me of the famous pair of sapos in the royal palace. He brings them from separate quarters each evening and places them in an oval bowl of alabaster beside the King's couch for his entertainment. Boowoo, the female, having passed her climacteric, maliciously resents the lovemaking of Ubum, equally old but still of undiminished ardor, he trying only to protect his body against her vixenish assaults. ... If she can once secure a firm hold on his anal fin she may rip it out forward . . . and pass the rest of her life in undisturbed tranquillity. Now they lead a cat-and-dog life, Stimulating in the harassed life of the King because of his fellow feeling for poor Ubum. It was impossible for me to keep pace with the additional lore of my genial informant—hair displacing scales on aged fish, the spinning of a fine yarn from the undigested fibre of the quillai tree, squeezed from the sapo like fishing-gut from silk worms—even by swift thinking. EUGENE E. SLOCUM* Glen Ridge, N. J.
Using participant observation and interviews with participants, Lucia explores the exclusionary spaces created and dominated by whites. Starting in 2011, she conducted 129 days of field research at festivals and events at remote destinations, from New Zealand to India to the Nevada Black Rock Desert. These included five Bhakti Fests, five Shakti Fests, six Wanderlusts, three Lightning in a Bottles, and four Burning Mans, as well as fifty-two days of "ethnocultural" festivals, including Kumbh Mela in India. Lucia focuses on yogic activities at such sites, arguing that these endeavors hamper more expansive possibilities, such as collective social change. The religious studies professor immerses readers in spaces hosted by white yoga gurus who cater to the affluent, as well as events that draw a wider socio-economic cross-section. In observing these events in their natural environs, she reveals participants' experiences, both emotional and physical. The latter include bodily horrors (such as Lucia's allergic reaction to the alkaline desert and a disfiguring sty acquired during travel) that mar the idylls of moneyed, ascetic devotion. Lucia also captures the affective wonder of collective [End Page 119] effervescence, as well as anguished confessionals of wounding exclusion, such as one experienced by a Black friend and his wife attempting to enjoy a performance at Burning Man. 17dc91bb1f
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