Background: Acute lung injury (ALI) is a clinical syndrome characterized by hyperosmotic pulmonary edema and increased alveolar fluid. Phospholipase C epsilon-1 (PLCE1), identified as a member of phospholipase family, and the relationship between PLCE1 and lung injury is not clear. Objective: To assess the possible role of Phospholipase C Epsilon 1 (PLCE1) in Acute lung injury (ALI) progression and related mechanisms. Materials and methods: The effects of LPS and PLCE1 on cell viability and apoptosis were examined by MTT and flow cytometry. Also, the level of PLCE1 was controlled by transfection of its plasmid and shRNA. The inflammatory response in response to PLCE1 overexpression or ablation was analyzed by quantitative PCR and ELISA assay. And the involvement of PKC and NF-κB signal pathway were detected by Immunoblot. Results: In this study, we developed a LPS-induced ALI cell model. We found PLCE1 was upregulated in LPS-induced pneumonia cells and affected cell viability. Also, knockdown of PLCE1 reduced LPS-induced apoptosis of pneumonia cells. In addition, depletion of PLCE1 suppressed LPS-induced secretion of proinflammatory cytokines in pneumonia cells. Mechanically, we found depletion of PLCE1 inhibited PKC and NF-κB signal pathway, and therefore alleviated LPS-induced ALI. Conclusion: We therefore thought PLCE1 could serve as a promising drug for ALI.

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Shamanism has existed since ancient times in China, especially among the minority peoples of the north. Its origins may be traced to Mongolia and to what is today North Korea, and various ethnic groups such as the Oroqen, Evenki, Manchu, Hezhe, Daur, and Xibe tribes still retain many shamanistic beliefs and practices. In nearby Russian Siberia, indigenous inhabitants of the region around the Artie Circle, such as the Eskimos, also continue to observe shamanistic customs. Shamanism acquires its name from the term 'shaman'. As explained in the Religious Dictionary of the Shanghai Dictionary Publishing House of China, a shaman is 'one who dances crazily because of excitement' (Guan 2003, p. 12). But this explanation does not reflect the original intention or the main connotation of the. term. In the Tungus language, the true meaning of shaman is 'the one who is wise', a 'representative of humanity', who is interprets the will of the gods and helps other human beings to understand how the gods wish them to act. The explanation of the shaman as ••the one who is wise' appears in the Union of Three Dynasties, •an ancient book of the Song Dynasty, which states that: "'Shaman" in the Nvzhen language (that of the Manchu nationality's ancestors) means "'the witch who can change like a god"' (Guan 2003, p. 185). The book al~o records that Wanyan Xiyin was the shaman who originated Nvzhen writing. Especially during the Song Dynasty, the shaman enjoyed a high status in society, participating in significant ceremonies, in every kind of sacrificial offering, and in important tribal events such as the enthronement of a new emperor, the bestowing of honorific tiiles, the taking of a queen, making annual imperial tours of inspection, and drafting declarations of war, to name but a few. The shaman was believed to draw the power and the support of the gods from incantations, so as to cause the tribe's enemies to suffer disaster. At the same time, shamans could treat illness and relieve the sufferings of the people, especially those endured by women and children who sought the shaman's aid. For these reasons, the shaman 'enjoyed a high status and