Mango Research Articles

Neo-Gnosticism and the American Dissident Right

Neo-Gnosticism and the American Dissident Right

Петр I и тверской Желтиков монастырь

The Assumption Zheltikov Monastery in Tver is one of the oldest monasteries in the capital of the Upper Volga region. Founded at the end of the 14th century, already at the beginning of the 15th century it acquired the stone Assumption Cathedral, the original architecture of which became a bright page in the history of ancient Russian architecture of the 14–15th centuries. In the second half of the 17th century, the tradition of building stone constructions in the monastery was continued not without the participation of Tsar Alexei Mikhailovich, who treated Bishop Arseny, the founder of the Zheltikov monastery, with great reverence. These works were continued at the very beginning of the 18th century, when the monastery was surrounded by a high stone fence, and in the structure of its «front» eastern wall, a new Holy Gate with a gate temple in the name of St. Alexei the man of God appeared (until 1709). Near it, two-story stone chambers were built at the same time, which soon received the name «tsar’s palaces». The creation of the gate church with this dedication and the «tsarevich» chambers, according to sources of the second half of the 18th century, was due to the order of Peter I, which, according to researchers who wrote about this monastery since the last quarter of the 18th century, was caused by the fact that the tsar decided to make the Zheltikov monastery a kind of «country residence» for his son Tsarevich Alexei. The article attempts to determine when exactly Peter I could act as the customer of these structures, and who implemented the wishes of the monarch on the site.

Influence of pre-treated local fruit peels in remediating dye pollutant

Improper discharge of dye pollutants into the environment is a crucial issue in many countries. Multiple methods have been explored to remove dye pollutants, including physical, chemical, and biological approaches. This study aims to investigate the potential of pre-treated local fruit peels in removing toxic dyes. In this study, mango and jackfruit were used as adsorbents for the remediation of methylene blue (MB). The fruit peels undergo different treatments, followed by UV–vis and FTIR analyses to determine the sorption of MB. Findings showed that jackfruit treated with methanol and autoclaved mango peels demonstrated superior removal with 88.8% and 82.1% decolorization efficiency (DE), respectively. Further analyses confirmed the occurrence of sorption via the reduction of absorption peaks and identification of a higher number of functional groups. Therefore, this study revealed the pre-treated mango and jackfruit capacity as potential adsorbents for removing toxic dyes.

Nutritional and technological properties of pulp and peel flours from different mango cultivars

Global mango production generates significant agricultural and industrial waste, including non-standard fruits and peels. Herein, flours obtained from the immature fruits of four mango cultivars (Haden, Keitt, Parwin, and Tommy Atkins) were characterized for their physicochemical properties with the goal of valorization as an ingredient in functional food products. Regardless of cultivar, the peel flours represented excellent sources of fiber, with notable calcium, magnesium, manganese, carotenoids, and antioxidant contents as well as high percentage of large particles and good water retention capacity. Pulp flours exhibit high starch content, light color, and fine granulometry. The mango cultivars strongly interfered with the differentiation of the mango peel and pulp flours. The results presented herein show that understanding the characteristics of flours obtained by processing different parts of the fruits of various cultivars can produce composite mango flours with different nutritional and technological properties, expanding their possible uses in food products and driving sustainable agricultural production in terms of efficient crop waste management.

稼亭 李穀 散文의 『孟子』 受容 樣相

The purpose of this study is to investigate Gajeong Lee Gok's acceptance patterns of The Mencius in his prose works. He quoted or altered phrases from The Mencius in various ways in many of his works, conveying the topic of his text clearly. He quoted phrases from The Mencius or added a new meaning to a phrase from the book in his poems, as well, to present his thoughts or topics effectively. Since the poem format allowed him to express his idea in short lines with a limited number of given phrases, he had to quote only essential meanings or shorten phrases from The Mencius in his poems. In his prose works, however, he faced no such limitations and enjoyed much more various forms of acceptance and alteration. The study shed light on the following aspects of his acceptance patterns of The Mencius :
 First, he urged the kings to reflect on their wrong perceptions of politics and asked the rulers to establish the rig ht social relations, quoting phrases from the scriptures. Making a distinction between the rule of right and the rule of might, he quoted phrases from The Mencius in mature ways.
 Secondly, his acceptance of vocabulary and speeches from the book usually happened in his works to send off a government official leaving for his new post or a man going on a journey. In his Wonsuhan, which is his essay-style work about the causes of droug hts, he developed his point that the temporary relief measures of the policies were useless by accepting Mencius' unique vocabulary and speech.
 Finally, he accepted Mencius' sentence and paragraph distinction and development process by taking his development methods in many of his works and altering them. He strengthened his topics and points by accepting the catechetical method, one of the major characteristics of The Mencius, and the quotation methods of the Odes and the Histories.

Sufism in The Sense of Folk Medicine in Ottoman Society

Until the deep-rooted reforms started during the Selim III era, the Ottoman health system was based on the value series of the Seljuk era. The health institutions of the era, named Dârüşşifâ, bimarhâne and timarhâne, were not official state institutions. Still, they were established through the donations of bureaucrats and members of the public. Established in the classical period, the institution of ‘Hekimbaşılık (Chief Physicianship)’ mainly served to organize the health services of the palace and the army. During this period, when the state did not meet the health-related needs of people in Europe and the Ottoman State for an extended amount of time, people's health and treatment requirements were addressed through physicians, surgeons, and foundation hospitals in larger towns. Moving towards rural areas and greater masses, this duty was assumed by sheikhs, hodja, ocaklı, and healers who performed what could be described as traditional medicine or folk medicine. In Turkish communities, the origins of folk medicine date back to Shamanic Kams, who were believed to have supernatural powers in religious and worldly terms. Folks in those times believed that Shamans were men devoted to religion, exorcised evil spirits and had healing abilities. The majority of the population was in this belief. Despite the process of Islamization in the following periods, these beliefs were not forgotten completely but rather continued their existence by being adapted into Islamic beliefs. In this context, Shamans have continued their treatment duties mostly as ocaklı, but they assigned their religious tasks and healing duties to the Islamic guardian cult. This way, Sufis became a significant part of traditional folk medicine in Seljuk and the Ottoman era. Through the lodges and monasteries they established, Sufis integrated into social life in the Ottoman era. They performed countless important tasks for the community and the state, ranging from a settlement of nomads to transportation, accommodation of guests to securing secluded areas, and treatment of numerous psychological and physical diseases. The people strongly believed that Sufis were men of God, miracle workers, and protectors. This belief was foremost important for the acceptance of their healing abilities. As such, members of the public were seeking help from Sufis for all kinds of health issues, including mental problems, stomachaches, headaches, pain in different parts of the body, children’s health problems, infertility and behaviour disorders leading to domestic issues to epidemics. So much so that the curing capabilities of Sufis have sometimes been supported by the state and gained an official status. Hence the purpose of this study is to review the folk medicine aspect of Sufis in the Ottoman historic sphere and to reveal the treatment methods they used for several conditions. The subject has been explained under two main headlines; one consisting of spiritual practices such as prayer, dhikr, nazar, ruqya and shrine visitations, and the other one consisting of apparent practices such as fasting, herbal mixtures, and so on. While conducting this study, chronicles, Sufi works, memoirs of the era, archives and modern studies have been reviewed.

Production and determination of properties of ethanol from mango and orange peels

The use of fossil fuels in IC engines in vehicles and industries has been identified as the leading cause of pollution, especially in urban areas where the traffic is usually heavy and industries are situated. In addition to air pollution which has its attendant health risks, the emission of greenhouse gases from the combustion of fossil fuels has been identified as one of the leading causes of climate change. The aforementioned reasons coupled with the fact that fossil fuels are exhaustible resources have necessitated the search for alternative eco-friendlier and sustainable fuels. The utilization of agricultural waste such as (mango and orange) peels to produce bioethanol proves to be a better alternative than the use of food crops. In this research, enzymatic scarification of yeast (Saccharomyces cerevisiae) was used to produce bioethanol from samples of mango and orange peels and their properties were compared with those of standard pure (98%) anhydrous ethanol. ASTM standards were used as comparative measures of the fuel properties that derived from bioethanol. It was found that the bioethanol concentration for the two samples were 19.98% for sample A and 19.17% for sample B and the results also show a good agreement as analysed by (ANOVA).

Remediation of arsenic-contaminated water by green zero-valent iron nanoparticles.

The optimal conditions for the green synthesis of nano zero-valent iron (G-NZVI) using mango peel extract were investigated using a Box-Behnken design approach. Three factors were considered, namely the ratio of iron solution to mango peel extract ratio (1:1-1:3), feeding rate of mango peel extract (1-5mLmin-1), and agitation speed (300-350rpm). The results showed that the optimal conditions for the synthesis of G-NZVI for arsenate removal were a 1:1 ratio of iron solution to mango peel extract, a mango peel extract feeding rate of 5mLmin-1, and an agitation speed of 300rpm. Under these conditions, nearly 100% arsenate removal was achieved. X-ray diffractometry (XRD), Fourier transform infrared spectroscopy (FT-IR), transmission electron microscopy (TEM), Brunauer-Emmett-Teller (BET), and scanning electron microscopy (SEM) with energy-dispersive X-ray analysis (EDX) methods were used to characterize the properties of the G-NZVI. Finally, the arsenate removal efficiency of the G-NZVI was compared against that of commercial nano zero-valent iron (C-NZVI). The results revealed that the G-NZVI was roughly five times more efficient at arsenate removal than the C-NZVI. The influence of background species such as chloride (Cl-), phosphate (PO43-), calcium (Ca2+), and sulfate (SO42-) was studied to evaluate their effects on arsenate removal. As a result, Cl- and Ca2+ were shown to play a role in promoting arsenate removal, whereas SO42- and PO43- were observed to play an inhibiting role.

О некоторых путях решения проблемы согласования идей богословского персонализма со святоотеческим толкованием библейских понятий образа и подобия Божиих в человеке

Статья посвящена проблеме согласования идей богословского персонализма со святоотеческим учением об образе и подобии Божиих в человеке. В связи с чем рассматриваются учения сщмч. Иринея Лионского и свт. Василия Великого об образе и подобии Божиих в человеке. В этих концепциях сформулированы противоположные суждения о том, в чём заключается образ Божий в человеке. Сщмч. Ириней полагает, что образ Божий следует видеть и в душе, и в теле человека. Свт. Василий развивает мысль о том, что образ Божий следует видеть только в душе человека и её силах. Несмотря на это, оба отца Церкви высказывают близкие мысли относительно того, как следует понимать подобие Божие в человеке. Благодаря идеям православного персонализма в работе осуществлён частичный синтез отдельных аспектов этих учений, а также показаны возможные пути решения проблемы согласования идей богословского персонализма со святоотеческим учением об образе и подобии Божиих в человеке. The article is devoted to the problem of harmonizing the ideas of theological personalism with the patristic teaching about the image and likeness of God in man. In this connection, the teachings of schmch are considered. Irenaeus of Lyons and St. Basil the Great on the image and likeness of God in man. In these concepts, opposite judgments are formulated about what the image of God in man consists of. Shmch. Irenaeus believes that the image of God should be seen both in the soul and in the human body. St. Basil develops the idea that the image of God should be seen only in the human soul and its forces. Despite this, both Fathers of the Church express close thoughts on how the likeness of God in man should be understood. Thanks to the ideas of Orthodox personalism, a partial synthesis of certain aspects of these teachings was carried out in the work, and possible ways to solve the problem of reconciling the ideas of theological personalism with the patristic teaching about the image and likeness of God in man are shown.

Religious Identity in the System of Civilizational Values

The article defines religious identity. It is noted that this is a form of collective and individual self-awareness, built on the awareness of one’s belonging to a certain religion and forms an image of oneself and in the world with the help of relevant religious dogmas. It is the fixation of the subject’s identity in the sense of acquiring one’s own existential experience with the help of religion, with the subjective awareness of one’s belonging to one or another religious community. It is noted that historically religious identity was one of the first forms of identities. Rites, religious rituals, practices in ancient and traditional communities are important structural elements of the functioning of social systems. At the same time, other types of ethno-cultural identifications have come to the fore today. Attention is focused on four types of Orthodox identity, which manifest themselves in the public space and outside the institutional space, group, individual-personal and social-personal. The article also mentions the anthropological essence of religious identity. Modern Orthodox teaching about man, based on tradition of the Holy Scriptures, has three main components, in other words, three lines of development of the problem of man: the composition (structure) of man, the image and likeness of God in man, the purpose of man. it is also emphasized that religious identity is connected with the system of civilizational values. Any civilization arises on the basis of culture, and its core is values, primarily religious.

Production of Local Soap Using Alkali Derived from Mango and Plantain Peel

Production of Local Soap Using Alkali Derived from Mango and Plantain Peel

Production of Local Soap Using Alkali Derived from Mango and Plantain Peel

Production of Local Soap Using Alkali Derived from Mango and Plantain Peel

Man of God by Anna Ouyang Moench

Man of God by Anna Ouyang Moench

Physical and Chemical Characteristics of Agricultural-Plastic Wastes for Feasibility of Solid Fuel Briquette Production

In recent years, the world has witnessed an enormous effort to find a replacement energy source that is more environmentally friendly and renewable. Face masks that contain plastics lead to another management problem as they are non-biodegradable. Thus, by turning agricultural waste with plastic waste as an additive into beneficial products like briquettes, a solid waste problem can be minimized. In this study, Imperata cylindrica and mango peel commonly found in Malaysia were anticipated to boost the properties of solid fuel briquettes. Thus, the characterization of Imperata cylindrica, mango peel, and face mask waste as raw materials for the production of solid fuel briquettes is discussed in this paper. Proximate and ultimate analyses as well as Fourier transform-infrared (FTIR) were conducted to obtain the properties of the raw materials. FTIR results showed that face mask waste contained a methyl type group (CH3), and both agricultural wastes contained an oxygen type group (C–O–H). Based on the proximate analysis, face mask waste, mango peel, and Imperata cylindrica had low moisture contents, where mango peel had the highest moisture content (5.2%) followed by Imperata cylindrica (<1%) and face mask waste (<1%). Imperata cylindrica had the highest volatile matter content (94.6%) and the lowest ash content (2.3%), while mango peel contained the highest fixed carbon value, which was 16.1%. From the analyses conducted, face mask waste had the highest calorific value (26.19 MJ/kg−1). Face mask waste contained 63.6% carbon and 10% hydrogen. Meanwhile, Imperata cylindrica and mango peel contained 44% and 40% carbon and 6.15% and 6.95% hydrogen, respectively. The characteristics and properties of face mask waste, mango peel, and Imperata cylindrica are significant for the contribution of the optimal ratio of these materials to form solid fuel briquettes.

Pectin from lemon and mango peel: Extraction, characterisation and application in biodegradable film

The food wastes have significant amount of functional ingredients that have valorization potential. Citrus limon (lemon), Mangifera Indica (mango) peels are maximally used as waste in food industries in all over the worlds. This work aimed to extract pectin from mango and pectin peels at different conditions, and pectin yield, degree of esterification (DE), intrinsic viscosity (η) and molecular weight (Mw) were determined. The best conditions of extraction were pH 2, temperature 80 °C, time 4 h for lemon and 5 h for mango, where pectin yields were 30.60 ± 0.95 and 31.70 ± 1.04%, respectively. At this condition, DE, η, Mw were 42.02%, 0.177 and 42,316 g/mol for lemon peel while 30.60%, 0.05 and 8364.01 g/mol for mango peel, respectively. The extracted pectin under optimal conditions was used to fabricate pectin-silica based film. All the composition of films showed considerable mechanical properties due to the presence of silica. The highest values of tensile strength and young modulus were found 61.31 MPa and 16.49 MPa, respectively, at the silica percentage of 1.25% (w/v) where toughness and elongation at break were decreased due to the more bonding between pectin and silica. This study demonstrated that incorporating silica at 1.25% (w/v) can improve the physicochemical properties of pectin film.

A Novel Bacterial Culture Media: Fruit Waste Agar

The development of microbiology began in the 19th century with the invention of the culture medium. Bacterial culture was the first method to study human microbiota in 1860. Louis pasteur was the first to propagate bacteria on culture media. The culture media provides the essential nutrients such as carbohydrates, protein, vitamins and some growth factors for the proper development of bacteria. Nowadays, these growth medias are prepared by different expensive chemical ingredients in laboratories for research experiments, which ultimately makes our experiments expensive. Instead of using high-cost culture media, fruit waste material could prove to be a good alternate source for the production of low-cost media. The waste generated in household practices and kitchen includes vegetables and fruit waste. It is waste that almost every house generates every day. It can serve as a good source of nutrients and vitamins for in microorganisms. Hence these materials can be used to formulate solid media for the growth of bacteria. In the current study waste material like mango peels, banana peels, lemon peels and ground nut shell have been included to formulate the media. This material was collected from kitchen waste and vegetable market. Comparing the growth of organism (lactobacillus bulgaricus) standard commercial media and fruit waste with agar, it was found that the media prepared from fruit waste serves as a good and inexpensive source of nutrients for many bacteria. Thus, it can good be feather and used commercially for isolation and cultivation of various microorganisms.

Using Film in Orthodox Pastoral Practice

While most Christian denominations were condemning or openly demonizing movies when this form of artistic expression was still in its infancy, many of them today embrace film and use it for pastoral purposes. Orthodox Church is not an exception: while at the end of the 19th century Holy Synod of the Russian Church officially opposed movies because of their potential to lead the faithful astray, modern Orthodox filmmakers produce movies with the blessings of the highest Church authorities. Some of these movies, e.g. The Island (2006) and Man of God (2021), seem to function as cinematic homilies, more effective and more memorable than traditional for- mal homilies one can hear inside the church buildings. Nevertheless, religious movies are primar- ily artistic expressions and, as such, should be interpreted as any other work of art. Theological interpretation of movies, especially by pastoral theologians, should encourage their actual use as pastoral means in parish communities. Since the theology of film is still largely unknown or ignored in the Orthodox world, this paper contains a short introduction to the topic of “theology and film”, which is followed by a theological analysis of four films with specifically Orthodox themes: The Island, Angel’s Aisle, Healing Fear and Man of God.

Baked mango slices coated with Lactiplantibacillus plantarum immobilized in pectic extracts

The incorporation of probiotic bacteria into plant-based products for the development of functional foods is a challenge because microorganisms must overcome adverse conditions throughout processing, storage and digestive conditions. In this work, baked mango (Mangifera indica L) snacks coated with Lactiplantibacillus plantarum CIDCA 83114 were prepared by immobilizing microorganisms into protective matrices composed of pectins and calcium.To achieve this goal, mango slices were firstly cooked at 90 °C for 60 min. Then, they were coated with suspensions containing pectins extracted from mango peels, microorganisms and calcium and submitted to a moderate time/temperature treatment (50 °C/30 min). The final product, containing 9.38±0.51 log CFU/g snack, was stored at 25 °C for up to 45 days at different relative humidities (RH) (22, 33, 44, 85%) and exposed to simulated digestive conditions. During in vitro digestion assays, probiotic counts were > 7 log CFU/g snack in saliva, gastric, and intestinal stages. Bacterial counts along storage were >6 log CFU/g snack in all the conditions assayed and snacks retained their crispness at RH lower than 33%. The addition of probiotics, pectins and calcium did not cause noticeable changes of color, and snacks were sensorily accepted by consumers. These results support the incorporation of L. plantarum CIDCA 83114 in the formulation of snacks submitted to thermal treatments, retaining an overall acceptability in terms of crispness, and sensory attributes.

High Performance of Bacterial Strain Isolated from Bio-Extract for Cellulose Production

Bacterial cellulose (BC) producing bacterial strains were isolated from bio-extract (BE). Nine isolates that can produce BC in Hestrin–Schramm medium (HS medium) were identified. The BC production of these isolates was then investigated using agricultural waste as a raw material. The agricultural waste (banana, papaya, dragon fruit, and mango peels) was used as a carbon source for BC production. After incubation, the highest dry weight of BC reached 0.93±0.27 g/L, and 4.07±0.27 g/L was obtained from isolate BE073 in a medium containing mango and dragon fruit peels because the raw materials state is appropriate for bacterial growth. In a medium with papaya peel, the highest dry weight of BC was obtained from isolate BE052 at about 1.08±0.05 g/L. None of the strains was able to grow with the banana medium. However, all the isolate strains could grow and produce BC in the HS medium. The maximum dry weights of BC of 4.31±0.45 g/L, 4.23±0.13 g/L, and 4.21±0.25 g/L were obtained from isolates BE123, BE052, and BE073, respectively, and Acetobacter xylinum produced BC at 2.39±0.11 g/L. The structure and physical properties of BC produced from bacterial isolates using agricultural waste were characterized. It was similar to BC produced from HS medium and production from the reference strain A. xylinum. This study demonstrates the ability for BC production of bacterial strains isolated from bio-extract. It is also demonstrated that agricultural waste is a suitable and alternative carbon source for raw material in BC production

Ref Antidiabetic activity of mango peel extract

Ref Antidiabetic activity of mango peel extract