BackgroundCalciphylaxis is a syndrome consisting of vascular calcification, thrombosis, and skin necrosis. The syndrome develops often in chronic hemodialysis patients. However, there have been several case reports on calciphylaxis in patients with POEMS (polyneuropathy, organomegaly, endocrinopathy, M-protein, and skin changes) syndrome, a systemic disease associated with plasma cell dyscrasia and upregulation of vascular endothelial growth factor (VEGF).MethodsIn 76 POEMS patients and 86 age- and gender-matched disease controls, we studied abnormal small vessel calcification by computed tomography (CT) of the soft tissues. Clinical and laboratory profiles were compared between POEMS patients with and without calciphylaxis. Histological examination was performed in six autopsy cases.ResultsSmall vessel calcification on CT was found in 17 % of POEMS patients and in none of the controls (P < 0.001). Autopsy confirmed calciphylaxis in 2 (33 %) patients. Among POEMS patients, higher disease activity, including more severe neuropathy and ascites, higher serum levels of interleukin-6, and lower serum albumin levels, was associated with the development of calciphylaxis. Serum levels of creatinine, calcium, and phosphate were not related to the presence of calciphylaxis.ConclusionsCalciphylaxis is often present in patients with POEMS syndrome. Upregulation of multiple inflammatory cytokines such as VEGF and interleukin-6 may contribute to the development of calciphylaxis, by entirely different mechanism from that in chronic dialysis. POEMS syndrome should be recognized as a potential cause of calciphylaxis.

In Japan a concept similar to social pedagogy is 'social education' in Japan. The aim of this paper is to clarify the reality of social education in Japan through discussion on the history, theory, methodologies, professionalization and practice of social education in Japan. The goal of social education is to achieve individual self-fulfillment by either systematically organizing formal education and non-formal education, or accumulating non-formal education, and at the same time, contributing to a better society. This also means the realization of a social capital in a community. The realization of a better society and individual self-fulfillment are the social welfare philosophy itself. Although the ways of approaching social education and social welfare are different, it may be said that they share the same philosophy.In recent years, there have been attempts to integrate social education and welfare, and develop structurally-consolidated practices in some communities. Administratively, it is a challenge to bureaucratic sectionalism. The problem is with the arrangement of staff who are in charge of its practice. It is possible to create a Social Education Welfare practice in communities by assigning staff who are in charge of social education and staff who are in charge of social welfare. Both of the groups will cooperate and work together. The practice carried out by the cooperation between social education and welfare will lead to the development of community and also the structure of community governance.In the future, it will be necessary for communities develop with the purpose of realization of a better society through the practices of social welfare and education. The structure of Social Education Welfare based on communities suggests the direction of social education in Japan in the future. RESUMEN: El concepto que corresponde a pedagogía social en Japón es 'educación social'. El propósito de este artículo es esclarecer la realidad de la educación social en Japón, a través del debate sobre la historia, teoría, metodología, profesionalización y práctica de la educación social en Japón. El objetivo de la educación social es lograr la realización personal individual organizando sistemáticamente tanto la enseñanza académica oficial como la extraoficial, y de la concentración en la última para contribuir a la mejora de la sociedad. También busca la realización de un capital social en la comunidad. La realización de una sociedad mejor y de la realización personal a nivel individual compone la filosofía del bienestar social. Aunque las maneras de abordar la educación social y el bienestar social son diferentes, se puede decir que comparten la misma filosofía. En los últimos años, se ha intentado integrar la educación social y la asistencia, con el fin de desarrollar unas prácticas consolidadas estructuralmente en algunas comunidades. Administrativamente, es un desafío para el regionalismo burocrático, y el problema yace en las disposiciones en cuanto al personal a cargo de su práctica. Es posible c...

After having gained independence following the collapse of the Soviet Union, Uzbekistan continues to wrestle with the problem of how to unite its citizens in the postSoviet Union era and push towards nation unification.Through national educational reforms, the formation of a next generation with a distinctly Uzbekistani identity has been actively promoted. These educational policies foster the Uzbek language and ethnic culture. Above all, under the "National program for talent training", communities called Mahalla are introduced into school education as "traditional spaces", "fundamenta spaces of nation unification", and "spaces of mutual aid".The precedent studies which deal with the educational side of Mahallas note that children can develop sociability through playing in the playgrounds they offer. This assertion however, is made from the viewpoint of the Mahalla, and not from that of school education. This precedent study neglects to argue how Mahalla is introduced into school education and how it is treated there.The present paper considers the functions of Mahallas as a part of school education.Concretely, it considers the significance Mahallas have in the school education of Uzbekistan, a country with many ethnic groups in Central Asia. It furthermore clarifies the following points concerning the introduction of Mahallas into school education in Uzbekistan: 1) The background and purpose of introducing Mahallas into school education; 2) how Malhallas have been incorporated into school education, and 3) how Mahallas as "spaces of mutual aid" contribute to nation unification.To begin with, the author analyzes the background and the purpose for the introduction of Mahallas into school education, whereby the legacies of Soviet Union are cast away and many ethnic groups living in Uzbekistan united into the "people of Uzbekistan". Mahalla as a local community plays an important role in this process. First, the government gathers up the many ethnic groups of Central Asia through Mahalla. Next, government and Mahalla committees promote policies for nation building across the country. For these reasons, Mahalla has been introduced into the school education.