Rawaa Alhousari (AutoRecovered) (AutoRecovered) Essays - Diets

Rawaa Alhousari (AutoRecovered) (AutoRecovered) Essays - Diets Rawaa Alhousari ESL 151 Research paper 5/18/17 Is low carb-diet healthier than low fat-diet? "take care of your body. It's the only place you have to live," by jim rhon "Change your mind to change your body," it is a quote which summarize the one and only way to be healthy. I f you have ever tried to lose weight, you have probably gotten drawn into the argument over whether it is better to cut carbs or fat from your diet. Low-fat diet higher in carbohydrate and restricted in fat such as grain starchy vegetables and fruit . On the other hand, l ow-carb diet emphasizes foods high in protein and fat and limits carbohydrate . In order t o have a successful diet, you need to understand how food and nutrition effect your body. Cutting fat from your food, has been for a long time the best and healthy way for healthy heart and l oss weight. Even though most nutritionist and dietitians recommend low-fat diet for their patients , recent studies show that low-carb diets have much more beneficial effects in the body such as lose weight, store energy, and stay healthy. Kevin Hall at the National Institute of Diabetes and Digestive and Kidney Diseases argues that increase fat in the body will cause all kind of health problem, especially heart disease as well as obesity. He says, "That theory, as it stands - that very stron g claim - is certainly not true " (online, qtd. In "you don't need). He thinks that this increase of fat in the body will absolutely lead to chronic diseases. An article in LA Times by Axel F. Sigurdsson "[ a diet] contain high amount of saturated fat and cholesterol may cause unfavorable changes in blood lipids and thereby incr ease the risk of heart diseases " (print) . It is true that low-carb diet insists to eat a lot of fat which it as kno wn can cause chronic diseases. H owever, it reduces the production of insulin which increase burning fat. In addition, low-carb diet lower blood Triglyc erides and the LDL cholesterol which is bad and raised the HD L cholesterol which is good . Other research finds that diets rich in protein can help fighting some common diseases. A 2012 study published in The American Journal of Epidemiology showed that low-carb diet help reduce the risk of metabolic syndrome and heart disease (Dr. Axe) . The study found that both low-carb and low-fat diets improved metabolic risk factor. However, people who on low-carb diet experience an increase in HDL cholesterol and decrease the triglycerides. In fact, this study proved that such a diet higher in fat can beat heart diseases as same as diets lowered in fat. Type-2- diabetes Furthermore, low-carb diet lower the risk of Type-2 Diabetes. A 2005 study published in The Upsala Journal of Medical Science showed a significant effect on the glucose level in the people who followed low-carb diet (Dr. Axe) Cancer obesity, osteoporosis, and diabetes. The two main reasons why low-carb diets are so effective for weight lose are the high protein content and low level insulin. A Johns Hopkins University study found that a diet rich of protein can reduce blood pressure, LDL cholesterol levels, and triglycerides better than a traditional higher-carb diet. In addition, it's obviously that protein can re duce appetite . Thus, it leads to reduction in calorie intake. By Cutting carb, body's insulin , hormone that regulates blood sugar level and stores energy, d rop down, and that is essential in order to burn fat. Because of the reduction in water weight for those who follow low-carb diet, people tend to lose more weight. There are two reasons behind that. Fist, the insulin level goes down which cause the kidneys to release some sodium along with water. Second, the glycogen stores in the muscle and liver goes down along with the water they are holding on. S ome might use this as an argument against low-carb diet. However, reduced water weight should be consider ed an advantage. Some studies that compared low-carb and low-fat showed that people who followed the low-carb diet lost more of the body fat,

The Top 5 Major Industry Jobs in the Southeast

The Top 5 Major Industry Jobs in the Southeast If you’re looking for a career change (or a change of scenery!), here are some of the fastest-growing jobs for 2016 in the southeastern part of the United States. This includes Alabama, Florida, Georgia, Kentucky, Mississippi, North Carolina, South Carolina, and Tennessee. The southeast is poised for booming job growth in 2016, buoyed by industries like manufacturing, healthcare, and construction, as many Americans flee rough winters for warm southern charm and legendary food.1. Tech Job Outlook: Computer Systems AnalystMove over, Silicon Valley: the fastest-growing tech hubs are mid-sized cities which are capitalizing on nearby universities and large companies to attract talent. Cities like Nashville, TN, and Raleigh, NC, are leading the way here. Computer systems analysts will be a high-demand position as this industry grows.Systems analysts take current computer systems and processes and design solutions to make them run more effectively. This role, which typically requires a bachelor’s degree, has a median salary of $82,710 per year, and is expected to grow like gangbusters- 21% per the U.S. Bureau of Labor Statistics.2. Administrative Job Outlook: Market Research AnalystWith the population getting more diverse all the time, identifying trends and helping companies refine their outreach and branding is a key role. This is where market research analysts come in. They take consumer data and turn it into sales leads, marketing promotions, or market forecasts for companies. The field is expected to grown approximately 19%, and offers a median salary of $61,290.3. Logistics Job Outlook: MachinistsMany companies are relocating their manufacturing plants to the southeast. For example, Mercedes-Benz USA announced in 2015 that it would be moving its headquarters to Atlanta, GA, and bringing with it more than 1,000 jobs. Machinists are a large part of this industrial workforce, operating tools to produce and modify parts. The median salary for machinist s is $41,510, and the field is open to those with a high school diploma- or equivalent vocational training or experience.4. Healthcare Job Outlook: Home Health AideThe southeast has always been a popular retirement spot for Americans, and that trend is not slowing anytime soon. With an aging population comes very specific healthcare needs- many of which are addressed by home health aides. These aides provide in-home care for clients who have disabilities, chronic illnesses, or other impairments that interfere with the ability to carry out with daily tasks. In addition to helping with chores around the home, aides may also be responsible for monitoring vital signs and ensuring that clients take medication.There is no formal education requirement for home health aides, but some states may require additional certification. The median salary for this job is $21,380, and the field is expected to grow by 38%- much faster than average.5. Service Job Outlook: Medical Equipment RepairersGoin g hand in hand with the extreme growth in healthcare needs, professionals who maintain and repair medical equipment will also be in high demand. Medical equipment repairers install, maintain, and repair equipment used in diagnosis and patient care.The median salary for this job is $45,660, and employers generally prefer candidates with an Associate’s degree in engineering or biomedical technology.The southeast is on the upswing- and not just because you can sit  on a beach in December without freezing. People of all demographics are seeking opportunities in the region, and many industries are gearing up to accommodate that growth.

Motorsports Research Paper Example | Topics and Well Written Essays - 2250 words

Motorsports - Research Paper Example the Formula Drift, as a case study. The case study intends of explaining how parameters are set up by the judges and the format is seriously followed which clearly indicates that the sports is being institutionalized pointing to the fact that there would be further maturity in the area in the future. Various variables have been taken in the study to relate Drifting with institutionalizing which includes the seriousness of parameters, the techniques used by expert drifters along with the other similar patterns. After a thorough study and literature review, it can evidently be stated that Drifting is taking a serious shape where efforts are being made to institutionalize the sports which is otherwise considered as too risky and too hazy to be taken seriously. Drifting is a kind of motorsports where the driver is expected to over-steer, rather intentionally or even unintentionally. This over-steering makes the driver lose traction in the rear wheel or sometimes even in all of the tires at the same time maintaining some level of control over entry to the exit of one of the corners. It may looks like the car is drifting exactly when the rear slip angle is higher than the slip angle at the front. That too, to such an extent that the front wheels are directly pointing towards the direction opposite to the turn, for instance while a car may be turning left while wheels are pointing towards the right (the technique popularly referred to as the opposite lock). (Bryant 2004) Being one of the most enthusiastic forms of motorsports, nowadays a lot of drifting competitions are being held at various levels, some even at the most advanced levels where professionals have also been participating. Also, the competitions are nowadays mature enough since t hey are judged discreetly by standards of precision and competition in speed, showmanship, angle and even the line taken via set of

Economy and Pleasure Essay Example | Topics and Well Written Essays - 750 words

Economy and Pleasure - Essay Example This new social division - between a class of winners and a class of losers - is very different from other social divisions that have separated one class of citizens from another. For example, other social divisions are weakened - at least to an extent - by religious and social doctrines requiring that the strong help the weak. Unlike these social divisions, competitive economy does not offer any such instruction. Losers, as defined by the author, are those people with which no one knows what to do. The author views these as cornerstone ideals within economic competition, and as such describes them as destructive, unnatural, and limitless. Additionally, another danger exists in the anarchic free-for-all economy such as competition: "unlimited economic competitiveness proposes an unlimited concentration of economic power." Essentially, by allowing competition to continue without limits, the social group of "winners" will eventually shrink while the class of "losers" continually grows. This growth will eventually place too much power and economic strength into the hands of too few. The author lists several examples of this already happening: as land is being taken away from families, universities, and other homesteads in the interest of growing new industries and technology. Finally, the author moves on to the differences in pleasures when compared to their economic cost or benefit. Essentially, the nation works similarly to its citizens; there are different levels of wants and desires - or pleasures - that the nation considers acquiring. Just as a person would carefully weigh the cost against the benefit when considering a new pleasure; the nation often considers the same cost vs. benefit ration. Two Economies To begin, an anecdote explains the scope and large scale involvement that the economy must entail; although the author poorly chose the term "The Kingdom of God" to exemplify this scale, the author successfully explained his position. The scope of the economy must be comprehensive enough to include everything, both "believers" and "non-believers", regardless of their level of understanding or acknowledgement, and with the acceptance that trying to violate the order of such an institution will result in absolute and severe penalties. The term "Great Economy" was finally settled on with the same purpose; to try and exemplify the scope with which the reader must recognize as being encompassed by the economy. In contrast, Human Economy is not as large-scale. Rather, human economy is smaller and more focused on the definitions and values of human goods. The largest difference between the Great Economy and the Human Economy is that the Great Economy can create and supply value, but cannot identify or appraise such value. Human Economy can identify and appraise value, but cannot create value. Value originates within the Great Economy, and is then added to, evaluated, identified, and measured within the Human Economy. The onset of inflation and poor economy is a direct result of Humans claiming the ability to create value. According to the author, a favorite word of the industrial

Maureen Peal & Imitation of Life :: John M. Stahl, Film, Movie

Imitation of Life is about Peola Johnson, light skined black girl who tries to go through life as a white person. To achieve this she ostracises her family. She breaks all ties with her black mother and her culture and tries to fit into this community in which she really has no place. "It's because of you, you made me black! I won't be black!" The problems Maureen Peal and Peola Johnsson share are as serious as the ones the young blck girls have in the bluest yes. According to Sandy Flitterman-Lewis: In each film's representation of the transgressive woman-the black daughter who looks white, and who, because of the contradiction between being and seeming which defines her, can fit comfortably into neither culture-there is a correspondence between feminine sexuality and alterity which results in a sexualization of the radical 'otherness' of the black woman. (44) This is instrumental to the development of Pecola’s charater. This is also instrumental to the fate she meets in the end. Pecola and Peola are similar, not in their looks but in their situations. Pecola does also live between two worlds like Peola but in a different manner. Peolas’s problems are serious and the implictions are serious and extensive. According to Flitterman-Lewis, the mere term mulato brings up miscegenation, and theerfore leads people to think of â€Å"forbidden sexual relations and the impossible mixing of races" Flitterman-Lewis 46). Pauline is so immersed into images projected by the screen that her daughter is named after Peola. Nevermind that mother nor daughter is mulatto like Peola. Nornally a mother would not want her daughter to be in such situations yet Pauline names her daughter Pecola and embraces the beauty ideals and Maureen’s mother embraces the film. Maybe in someway she felt a kinship[ with Pecola because she would understand her position. Sources Blumler, J G & Elihu, K (1974) - Sage Annual Reviews of Communication Research Vol.3, The Uses of Mass Communication: Current perspectives on gratifications research. CA:Sage Christian, Barbara. Black Women Novelists: The Development of a Tradition, 1892-1976.

Haitian Vodou Essay

Vodou, A Haitian religion deeply rooted in colonialism stems from several African sources, which have constructed and maintained a hybrid Africana and European diaspora in the Caribbean. In an effort to preserve African tradition and spiritual belief, slaves in Haiti prior to the Haitian Revolution of 1791, established and developed the heterogeneous religion known as Vodou. As Vodou became a more prominent aspect of slave culture in Haiti the hybridization between traditional Africana religion and European religion fashioned a new system of belief. The fusion of Catholicism from Europe and African religions make up one of the most influential religions in Haiti today, in fact Vodou plays an imperative role in Haitian life. In addition to having a tremendous effect on Haitian religious practices, Vodou also plays a fundamentally important role in driving Haitian politics, economics, community, and social relations. From a student and non-Haitian perspective I seek to obtain knowledge on how Vodou has and continues to play a detrimental role in every aspect of Haitian life. Through analyzing and cross-examination of several texts it appears that without boundaries Vodou is important. Before delving into how Vodou effects nearly every aspect of Haitian culture I would like to first analyze the importance of understanding the roots and origin of a belief and practice that has become such a prominent aspect of Haitian life. In the eighteenth century the slave trade in Haiti ushered in a number of African slaves from various groups. These groups of African people brought with them to Haiti their traditions, beliefs, and lifestyles. In â€Å"Haitian Vodou† of Creole Religions of the Caribbean, the authors state that the slave trade was in fact the European way of â€Å"destroying all cultural connections† to the homelands of the slaves (Fernandez-Olmos and Paravisini-Gerbert 101). European slave owners and slave traders thought it necessary to force European ideals and beliefs onto their slaves, ridding and dismantling the beliefs and tradition of their native land. In this respect the slave trade played a significant role in the creation of Vodou, catalyzing Afro-European syncretism into a new belief system. Vodou began as a way for slaves to hold on to their cultural beliefs, and helped refute the impositions of Catholic religion that the French attempted to employ, as they saw it necessary to condition African slaves to their lifestyle (102). In my opinion Afro-European syncretism is one of the more complex and intriguing religious developments as it pertains to Vodou. In Voodoo Africa’s Secret Power author Gert Chesi describes the fusion of African and European culture stating that slaves brought with them the gods of Africa to the Caribbean where they then blended with the Saints and other Catholic and Christian symbols (Chesi 231). The imposition of Catholic and Christian beliefs by Europeans onto African slaves made it nearly impossible for African slaves to remain entirely devoted to their home land beliefs and traditions. African slaves in Haiti adopted Vodou as a means of maintaining their traditional beliefs, however, Christian and Catholic ideals were still important influential factors in the establishment of Vodou. The spirits often associated with Vodou known, as Lwa are similar to Saints in the Catholic Church. Slaves in Haiti dealt with the pressures of forcibly having to adapt to European religion by integrating their belief system with that of the European belief system. I think that Slaves in Haiti used Vodou as a stabilizing factor in Haitian culture. The ritual and practice that developed through the integration of European tradition with African tradition ensures that African tradition will remain considerably important regardless of the fact that Europeans once tried to dismantle African tradition and impose Western tradition on those slaves living in Haiti. Vodou serves as a mechanism for passing on tradition from generation to generation. In Voodoo: Truth and Fantasy the author states that Vodou has emerged as a vibrant cultural force in twenty-first century Haiti (Hurbon 126). This statement supports the idea that Vodou has and continues to have a role in Haitian life and Haitian culture. Vodou has undoubtedly helped restore an almost lost identity to African slaves in Haiti, and has allowed generation after generation to know and understand the beliefs of the homeland from which their ancestors originated. The foundation of many Haitian affairs may not be solely rooted in Vodou, however, the religion holds weight in many political spheres throughout Haiti. Starting from the moment of its development, Vodou has been politically important to Haiti. In fact, its very creation resulted from various political, cultural, and religious â€Å"struggles for freedom† (33). After analyzing the roots of Vodou it has become quite apparent that Vodou played an important role during Haiti’s revolutionary period. During and before the Haitain revolution Vodou was used as a means of protecting and politicizing the interest of Haitian slaves. From that time forward Haitian people have continued to use Vodou as a political tool to protect their interests and assets. Vodou has indeed been subjected to â€Å"persecution at the hands of both Church and state† leaving many non-believers and outsiders to attribute negative connotations to Vodou as a whole (117). In 1835 Vodou began to publically suffer from political ostracizing under president Jean-Pierre Boyer who passed a penal code that called for the imprisonment of six months to two years for followers of Vodou practicing superstitious act (118). It seems to me that the reason behind the ban on Vodou practices not only stemmed from political issues occurring at the time, but also from past political experiences in Haiti. Hurbon does not mention Boyer’s reasoning behind implementing a penal code, therefore allowing one to speculate whether or not Boyer, although Haitian had ties to France. The reason I bring this point to light is because for one, Jean-Pierre Boyer sounds relatively French and secondly Boyer implemented a code that put restrictions on a religion that has roots deep within African culture. In addition to dealing with the idea of possible imprisonment, if caught practicing Vodou, Haitians also faced the possibility of abandoning and giving up the African culture and belief that was associated with Vodou. In response to government restrictions some Haitians created secret societies in order to keep the bonds of Vodou ritual and ties to kinship in motion. In 1957 President Francois Duvalier also known as â€Å"Papa Doc† started a political rehabilitation for Vodou (118). Duvalier’s involvement in Vodou was for the soul purpose of engaging the Lwa through ceremonies in order to gain the Lwas’ good will and also to spark enthusiasm in those who practice Vodou. Papa Doc’s presidency marked a period characterized by dark magic and sorcery. This period in Haitian history displays the negative aspects often associated with Vodou. In my opinion President Francois Duvalier’s understanding of Vodou curtails from misinterpretation and misuse. Duvalier did not seem to grasp the reasoning behind certain Vodou rituals and ceremonies, using them only as a way to advance himself politically. During Duvalier’s reign Haiti saw tremendous political change resulting from the misunderstanding or misuse of Vodou. On one hand Jean-Pierre Boyer refused to let any one in Haiti practice Vodou because of the negative connotations surrounding the religion. On the other hand Francois Duvalier used Vodou to bolster his political appeal, which dismantled the meaning and reasoning behind the ceremonies and rituals performed by those who practiced and truly understood and appreciated the meaning that those Vodou acts carry. In Creole Religions of the Caribbean, the authors mention that within Vodou practices the chief communicators that draw â€Å"konesans† or connaissance/knowledge are the Oungand and the Manbo (Fernandez-Olmos and Paravisini-Gerbert 107). The Oungand and the Manbo are believed to receive knowledge passed down from the Lwa. The Oungand and the Manbo act as political leaders and have rural political power within their own community because the ability to communicate with the Lwa is looked up to. In Michel Laguerre’s book Voodoo and Politics the author states that Francois Duvalier used the political power of the Oungand and the Manbo to establish legitimacy among those who practiced Vodou (Laguerre 87). Today Vodou can be represented in popular culture as dark, sadistic, and involving many acts of superstition, denying it a position central to Haitian culture. However, despite the misconceptions surrounding Vodou today many religious works are carried out by Haitian elites. This goes to show yet another transformation in Haitian politics, and Vodou’s role in shaping a new system of life. From my examination of the texts that emphasized Vodou’s relationship to Haitian politics I have concluded that Vodou does in fact affect politics in Haitian communities and Haiti as a whole. The relationship between Vodou and Haitian economics is a long-standing phenomenon that has existed prior to the Haitian revolution in 1791 and continues to exist today. The slave trades influence on the creation of Vodou links the existence of the religion and also the economics involved between masters and sellers of slaves. During this time the Haitian economy was being stimulated by the slave trade. As the slaves grew weary, a number of rebellions occurred and Vodou greatly affected the plantation economy that the Haitian people originally were forced into. According to Omos and Gerbert, the economy in Haiti shifted from one of plantation to that of a â€Å"rural economy† of â€Å"subsistent farmers† working their own lands (Fernandez-Olmos and Paravisini-Gerbert 103). Vodou practices and rituals play an important role in shaping and maintaing Haitian economics. The initiation and sacrificial rituals performed by many Vodou sects involve a great amount of â€Å"financial sacrifice† (Fernandez-Olmos and Paravisini-Gerbert 117). From my examination of several texts, including that of Olmos and Gerbet I have concluded that preparation for the many Vodou festivals, initiations, and temple gatherings are intensive and call for many financial sacrifices from those who may already be financially unstable. Animal sacrifice plays an important role in the finances of Haitian people. In Voodoo Africa’s Secret Power the author, Gert Chesi, included various photographs of Haitian Vodou sacrifices and rituals. Many of the photographs throughout Chesi’s book showed the sacrificing of cattle, sheep, and chicken. The cross-examination of various texts did not leave me with much information on the Haitian economy as it related to Vodou, however, I was able to infer that the economic sacrifices made by Haitian people were performed in order to obtain personal advancements or for the betterment of the community as a whole. Some sacrifices were performed to win the protection and trust of the Lwa spirits, and some sacrifices were performed in hopes that the Lwa would shed some rain to strengthen planation production. I think that the Haitian economy and the Vodou religion are dependent on each other. The dependency I see in the relationship stems from the fact that without an economy like the one in Haiti, Vodou would not be as prominent or even meaningful to the Haitian people. The economy as it is creates a buffer for Vodou as a religion. The economy allows for Haitians to use their beliefs and connections with the spirits to envoke hope, or optimism that the plantation life in Haiti will somehow flourish. This claim can be supported through the existence of rituals performed for protection, knowledge, and even rainfall. In Hurbon’s, Olmos’ and Gebert’s, Chesi’s, Laguerre and Michel’s and Smith’s descriptions of Vodou in Haitian culture one thing is for certain, Vodou has and continues to influence communities through and through. In Chesi’s pictorial account of Vodou in Haiti one can see pictures of various ways that the religion is linked to community. In one picture, Chesi captured a ritual being performed near a beach where one individual was having a ritual performed on him (ritual not clear from picture) while dozens of his Vodou community member looked on and supported him. What puzzles me the most is how instinctual and ritualized Vodou actually is. Chesi’s pictures show dozens and dozens of Haitian people flocking to support another Vodou practice, but for what reason? Why do these members feel so indebted to one another? From my observation the answer to this question comes from the simple fact that Vodou needs a sense of community mong its members to remain relevant. It was from the simple yearning to keep tradition relevant that Vodou stemmed, so it appears to me that the idea of community or family has been long standing, even deep within Vodou’s African roots. Hurbon’s choice of words within Voodoo: Truth and Fantasy shed’s lite on the communal aspect of Vodou a little differently. Like Chesi, Hurbon acknowledges the importance of community, even stating that Vodou â€Å"bring families together in large gatherings, a festive way of ensuring that religious traditions will endure† (Hurbon 14). In Hurbon’s text it appears that the family and passing of tradition from generation to generation is in fact important to the survival of Vodou. In my examination of Hurbon’s text it seemed as though Hurbon was promoting a balance of kinship and communal ties. Hurbon states that it is important to have family agreement in order to have a positive communal bond. One aspect of Hurbon’s text was that Vodou was often referred to as â€Å"a cult dedicated to spirits. † Hurbon did not let the wording of her description interfere with the way information was conveyed, however, I found it quiet bias that she would call Vodou a cult. Personally I associate the word cult with negative connotations. It is unclear whether Hurbon planned on conveying Vodou in a negative light, but one thing is for certain a cult describes a group of people or the communal bond that Vodou encourages. In Michel’s and Smith’s book, Voodou in Haitian Life and Culture: Invisible Powers, The authors proceed to explain how the â€Å"magical† or â€Å"superstitious† aspect of Vodou conveys a sense of community among its supporters. The authors show that not only is Vodou practice a family effort, but a community effort as well. Smith and Michel both depict a type of Vodou were literally everyone in a community is involved. From small children to the eldest members of a community, all play an important role in carrying on and performing the tradition of Vodou culture. The elaborate rituals and preparation described by the authors is only made possible through communal efforts. From my understanding of the community in Vodou culture, it appears that only through community and unity can tradition be kept alive. Despite any negative connotations Vodou may have, each author showed how important Vodou is in respects to several aspects of Haitian culture. Vodou is not only a religious matter, but also a political, economic, and social one as well. On May 14, 2013 guest lecturer Carnie Fabious stated, â€Å"Vodou is a way of life. † This statement alone sums up what Vodou was, and what Vodou continues to be in regards to Haitian culture. Fabious’ words show the importance that Vodou plays in all aspects of Haitian life, and demonstrates how relative the religion is to such a vast group of people.

Ebola Is A Very Harmful Disease - 1649 Words

Ebola is a very harmful disease. People have to take a lot of precautions to make sure that it doesn’t spread, so people don’t die. Most of my family lives in Cameroon, Africa, and Africa is the continent that has had countries with Ebola outbreaks. Knowledge of Ebola, how it developed, its causes, treatment, and knowing the science behind this disease can lead to fewer outbreaks. Ebola is a very harmful and even deadly disease. Many people wonder why the name Ebola was chosen for this disease. This disease is called Ebola because it was found in an area near the Ebola River. The source of Ebola is nonhuman primates, such as fruit bats of the pteropodidae family. Ebola was discovered in Yambuku, Sudan in 1976. There have been 1,001 deaths from Ebola since 1995. Many small outbreaks have happened since then, but there are no current cases now. A lot of the cases where from people travelling to places that have had Ebola outbreaks. Guinea, Liberia, Sierra Leone, Nigeria, Senegal, Spain, U.S., Mali, and the United Kingdom have all been affected by Ebola. Now here is a commonly asked question, how patients should be taken care of? What happens in the hospital is sort of like someone’s blind spot. No one knows what goes on inside except the patient, the nurses, and the doctors. So if a patient has Ebola, the patient must be correctly diagnosed, quarantined, and taken care of so the disease doesn’t spread. To be sure that a person has Ebola, a person must getShow MoreRelatedSymptoms And Symptoms Of Infectious Diseases1680 Words   |  7 Pagesinfectious disease Infectious disease are diseases or illnesses caused by micro-organisms that become harmful in the body, these micro-organisms are called pathogens. Pathogens are any organism that cause disease, these can include bacteria, viruses and fungi. 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