190 Evaluating the Management of Cephalic Arch Stenosis in A North London Hospital

Aim Brachiocephalic fistulas (BCFs) are the most commonly used arteriovenous fistulas (AVFs). They are commonly associated with cephalic arch stenosis (CAS), a leading cause of dysfunction and failure. The 2018 European Society of Vascular Surgery guidelines recommend the consideration of stent grafts for managing CAS. In this study, we sought to evaluate the management of CAS in a North London hospital. Method We carried out a retrospective study of patients who had undergone a fistulogram/fistuloplasty for CAS between May 2014 and May 2020. We extracted demographic data, information about their access, and information regarding surgical management of CAS, from the patients’ records on VitalData. We extracted data about recurrence of CAS from their Cerner records. Results Seventy patients were included. 54.3% were still alive at the time of data collection. The average age of those still alive was 65.8±14.1 years. 78.6% had a left BCF. 66% had previous access. 4.29% underwent stenting for CAS. The rest had fistulopasties alone. 90% required multiple fistulopaslties (mean=3.44±1.51). Median interval between access creation and first fistuloplasty was 1.90 years. 34.3% of patients underwent surgical repair of their AVF. AVF failure rate was 34.3%. Median interval between access creation and failure was 3.05 years. Median interval between first fistuloplasty and access failure was 1.34 years. Conclusions Our data demonstrate a high rate of access failure in patients with CAS treated at our centre. Few of our patients had stent grafts inserted. The majority had fistuloplasties without stenting, which was associated with a high recurrence rate.

“Essentials” for Worship: Evelyn Underhill’s Prayer Book

This article explores some of the theological principles required for effective church worship. In 1927, Evelyn Underhill (1875–1941) outlined four “Essentials” or principles for effective liturgy, identified in the context of revisions to the Anglican Book of Common Prayer: adoration, the historic, the Eternal, and the interplay between spirit and sense. This article explores the extent to which these four theological principles are actually embodied in prayers that Underhill selected and wrote for retreat leading at The House of Retreat, Pleshey (north London, UK), recently published as Evelyn Underhill’s Prayer Book. Additional theological principles, not mentioned in Underhill’s “Essentials” essay but evident in her book of prayers, are also evaluated and exemplified. Underhill’s guidance to her spiritual directees about the value of liturgy in their spiritual lives is also briefly touched upon.

Sitting in Rose’s ‘Broken Middle’ on a North London State

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‘Antisemitism is just part of my day-to-day life’: Coping mechanisms adopted by Orthodox Jews in North London

This paper analyses the coping mechanisms which Orthodox Jews in North London have adopted in managing antisemitism. The study, which was informed by a sociological framework, employed a qualitative approach using 28 semi-structured interviews and five focus groups. The findings reveal that despite the high frequency of the victimisation, and despite the awareness among respondents that antisemitism has seen a resurgence in recent years, Orthodox Jews have managed to accept the victimisation. The way the Orthodox Jewish community has managed their victimisation of antisemitism is argued to be profoundly different from the dominant narratives of hate crime victims, in that by and large the majority of respondents accepted their victimisation. It proposes that respondents were able to show agency and to normalise the victimisation because of their strong religious identity and close community ties.

Cycling-Related Injuries During COVID-19 Lockdown: A North London Experience

Objectives: There has been a notable surge in cycling injuries during the COVID-19(SARS-CoV-2 virus) pandemic. Cycling in general increased during lockdown as a leisure & fitness activity along with reduction in the use of public transport for commuting. We investigated the bicycle-related maxillofacial injuries & associations presenting through our emergency department(ED) which covers more than 1.6 million of London population. Study Design/Methods: A retrospective observational study was undertaken in the Barnet General Hospital (“hub”) which receives all maxillofacial referrals from 6 “spoke” hospitals & other urgent primary/community care practices in North London area between 16 March 2020 & 16 July 2020. All data corresponding to cycling injuries during the lockdown period was analyzed with the aid of trauma database/trust-wide electronic patient records. Results: Twenty-two patients (6.7%) with cycling-related injuries out of a total of 322 patients who attended during the 4 months study period with maxillofacial emergencies were identified. Average age of patient cohort was 35.4 years, mainly consisting of adult males (77%). Seven patients had minor head injury and 1 patient suffered traumatic brain injury. About 59% patients did not wear a protective helmet & 3 patients had heavy alcohol/recreational drug intoxication during the accidents. Four patients needed inpatient admission and treatment under general anesthesia. Conclusions: Based on our humble study, we advocate the need for robust road & personal safety measures with mandatory government legislations, policing of drug intoxication & encouragement of physical & mental health improvement measures during these unprecedented times & beyond.

“Take Me Back to My Homeland Dead or Alive!”: The Myth of Return Among London’s Turkish-Speaking Community

In classical diaspora literature, the “myth of return” has major significance. It is believed that the “myth of return” is embedded in the minds of immigrants from their arrival. This paper examines post-migration mobilities of the Turkish-speaking community in North London as well as the shift in narratives of homeland among diaspora communities; from the “myth of return” to ritual-like visits or mundane pilgrimages. My ethnographic study analyses the post-migration homeland visiting patterns of the Turkish-speaking community into four categories. I discuss how narratives of episodic homeland visits and the desire to be buried in the homeland have replaced the myth of return.