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1

Engberg-Pedersen, Troels. "Paul's Temporal Thinking: 2 Cor 2.14–7.4 as Paraenetic Autobiography." New Testament Studies 67, no. 2 (2021): 157–80. http://dx.doi.org/10.1017/s0028688520000326.

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A precise temporal (and sometimes topographical) scheme is found behind Second Corinthians at three levels: (i) 1–7 (past: Ephesus → Macedonia), 8–9 (present: Macedonia), 10–13 (future: Macedonia → Corinth); (ii) 2.12–7.16 (Troas (2.12–13) → the Hellespont (2.14–7.4) → Macedonia (7.5–16)); (iii) 2.14–7.4. For (i)-(ii), see 1 Thess 1–3 and 2.17–3.10. For (iii), I detail this temporal structure: (a) 3.1–18 → 4.1–6; (b) 4.7–5.10 → 5.11–13; (c) 5.14–6.10 → 6.11–7.4, viz. (a) Paul's initial call and (b) his life in the present and future → his general missionary practice, including to ‘you’, and (c) his now directly addressing ‘you’ with strong paraenesis.
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2

Кючуков Хрісто and Віллєрз Джіл. "Language Complexity, Narratives and Theory of Mind of Romani Speaking Children." East European Journal of Psycholinguistics 5, no. 2 (2018): 16–31. http://dx.doi.org/10.29038/eejpl.2018.5.2.kyu.

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The paper presents research findings with 56 Roma children from Macedonia and Serbia between the ages of 3-6 years. The children’s knowledge of Romani as their mother tongue was assessed with a specially designed test. The test measures the children’s comprehension and production of different types of grammatical knowledge such as wh–questions, wh-complements, passive verbs, possessives, tense, aspect, the ability of the children to learn new nouns and new adjectives, and repetition of sentences. In addition, two pictured narratives about Theory of Mind were given to the children. The hypothesis of the authors was that knowledge of the complex grammatical categories by children will help them to understand better the Theory of Mind stories. The results show that Roma children by the age of 5 know most of the grammatical categories in their mother tongue and most of them understand Theory of Mind.
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3

ELEFTHERIADIS, G., W. FRANK, and K. PETRAKAKIS. "40 Ar/39/Ar dating and cooling history of the Pangeon granitoids, Rhodope Massif (Eastern Macedonia, Greece)." Bulletin of the Geological Society of Greece 34, no. 3 (2001): 911. http://dx.doi.org/10.12681/bgsg.17116.

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The Pangeon granitoids are distinguished into two pétrographie types with sharp contacts: (a) heterogranular, medium- to coarse-grained, hornblende+biotite- bearing porphyritic tonalités and granodiorites (PTG), and, (b) equigranular, medium-grained, biotite±muscovite-bearing granodiorites and granites (MGG). Dark-coloured, medium-grained monzodioritic enclaves occur in PTG rocks. Hornblende 40Ar/39Ar spectra from the PTG rocks yielded cooling ages of 21.7±0.5 Ma to 18.8±0.6 Ma. With the exception one sample, the corresponding hornblende ages from enclaves coincide well with the above ages. The age of 21.7±0.5 Ma is considered as the lower limit for the PTG rocks emplacement. Muscoviteplateau ages of c. 15.7±0.5 Ma and total gas biotite ages of 15.2±0.4 Ma to 13.8±0.5 Ma from the studied rocks, constrain the cooling history of the Pangeon granitoids (with some local variations) in the range 430 - 300Ί C.
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Krishnan, Gayathri, Richa Parikh, Anna N. Witt, Kulsum Bano, Sudeepa Bhattacharyya, and Atul Kothari. "730. Severity Of Clostridioides difficile Infection Based On Toxin Analysis, Acid Suppressant Medications and Antibiotics." Open Forum Infectious Diseases 7, Supplement_1 (2020): S415—S416. http://dx.doi.org/10.1093/ofid/ofaa439.922.

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Abstract Background Clostridioides difficile (C difficile) infection (CDI) is a major health problem in the United States and despite updated guidelines, the laboratory diagnosis remains vexed. A multistep algorithm is recommended to diagnose CDI that includes antigen, toxin and toxin gene Nucleic Acid Amplification (NAAT) assays. This study was done to assess severity of CDI based on toxin B and NAAT statuses. The other objective was to analyze if antibiotics and PPI/H2B (Proton Pump Inhibitors and H2 blockers) affected severity of CDI. Methods Retrospective analysis of all adult patients admitted to a tertiary medical center with diarrhea and a positive C difficile antigen test from 01/2017- 12/2017. From more than 2000 stool samples submitted to the lab, C diff antigen was positive in 265 patients. 191 were diagnosed with CDI based on the 2-step algorithm. Clinical data was available for 168 patients. Severity of CDI was determined based on published guidelines. Fischer’s exact test was used for statistical analysis. Results The mean age at diagnosis was 55.96. Toxin B was detected in 34% (57/168) patients and Toxin NAAT positive in 66% (111/168) patients. 57% of CDI was health care onset compared to 43% with community onset. 42% (72/168) were classified as severe out of which 40.2% (29) were toxin B positive, and 59.8% (43) were NAAT positive. There were no significant differences in severity of CDI based on toxin B and NAAT status (50.9% vs 38.4%, p=0.14). 46% of cases from community vs 39.6% from hospitals were classified as severe CDI (p=0.415). 72% of cases had antibiotic use in the last 30 days. Use of antibiotics was significantly associated with severe CDI (82% vs 64%, p=0.015). 62.5% (105) patients had history of PPI/H2B use and severity was not significantly associated with its use (p=0.872). Conclusion Our study shows that the presence of toxin did not significantly impact the clinical severity of CDI. The use of antibiotics did not affect the presence of toxin although the total number of CDI cases with previous antibiotic exposure was high. Patients who had recent antibiotic exposure were more likely to have severe clinical presentation. More toxin positive cases were health care onset but the effect was not pronounced. Severity of CDI did not significantly depend on health care onset or on exposure to PPI/H2B. Disclosures Atul Kothari, MD, Ansun Biopharma (Consultant)
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Keil, Sören, and Florian Bieber. "Power-Sharing Revisited: Lessons Learned in the Balkans?" Review of Central and East European Law 34, no. 4 (2009): 337–60. http://dx.doi.org/10.1163/092598809x12474728805778.

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AbstractIn this article, the authors discuss the use of power-sharing instruments in the Western Balkans. While the comparison will focus on the use of power-sharing in Bosnia and Herzegovina and Macedonia, there will be occasional references to Kosovo, the third country in the region that displays elements of power-sharing. We argue that the region has been a laboratory of power-sharing instruments, with rather mixed results. While in all three cases, power-sharing was part of a larger strategy of peacebuilding, and was, therefore, successful in ending violent conflict and supporting peaceful conflict resolution, the introduction of power-sharing has also had some negative side effects. We will discuss, in particular, the consequences of complicated political systems, veto rights, as well as far-reaching ethno-territorial autonomy. Furthermore, the article will asses the risk of blockages arising from complex political arrangements and resulting international mediation. A particular focus of the article will be to distinguish between federalism in Bosnia and Herzegovina and alternative forms of autonomy (both territorial and non-territorial) in Macedonia and Kosovo. Rather than suggesting that power-sharing as such has failed in the region, we submit that the experience in the region suggests that: (a) there are no viable alternatives to power-sharing in the selected countries; (b) that different types of power-sharing need to be considered; and (c) that potential membership in the European Union continues to be the only incentive for the efficient implementation and application of power-sharing in the cases discussed.
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Armstrong, A. H. "Hans Dieter Betz: Hellenismus and Urchristentum. Gesammelte Aufsätze, I. Pp. v + 303. Tübingen: J. C. B. Mohr (Paul Siebeck), 1990. DM 168." Classical Review 42, no. 01 (1992): 213. http://dx.doi.org/10.1017/s0009840x00283248.

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Gill, David W. J. "‘A rich and promising site’: Winifred Lamb (1894–1963), Kusura and Anatolian archaeology." Anatolian Studies 50 (December 2000): 1–10. http://dx.doi.org/10.2307/3643010.

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Winifred Lamb was one of the founding members of the British Institute of Archaeology at Ankara, and a pioneering excavator in Anatolia (Caton-Thompson 1964: 51). Lamb had acquired her excavating skills as a member of the British School at Athens, where she was admitted in 1920 after reading Classics at Newnham College, Cambridge and subsequent war service in Room 40 of the Admiralty (The Times [London] 18 September 1963; Woodward 1963; Barnett 1962–3; Annual Report of the British Institute of Archaeology at Ankara 15 [1963] 2–3; Caton-Thompson 1964; Hood 1998: 70–5; Gill in preparation a, c; see also Ridgway 1996). During the early 1920s she excavated with members of the British School at Mycenae (Lamb 1919–21; Lamb, Wace 1921–3a-e), Sparta (Lamb 1926–7a-b; see also Hood 1998: 59–131) and in Macedonia (Heurtley 1939; Lamb 1940; see also Hood 1998: 144–49). Her interest in prehistory was also reflected in her creation of a prehistoric gallery at the Fitzwilliam Museum in the University of Cambridge, where she had been appointed Honorary Keeper of Greek and Roman antiquities in 1920 (Gill 1999a).
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Aalders, G. J. D., and H. Wzn. "A. N. SHERWIN-WHITE, Roman Foreign Policy in the East 168 B. C. to A.D. 1. London, Duckworth, 1984. VII, 352 pp. Pr. £ 29.50." Mnemosyne 40, no. 1-2 (1987): 221–23. http://dx.doi.org/10.1163/156852587x00418.

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Hoffmann, N., K. Reicherter, T. Fernández-Steeger, and C. Grützner. "Evolution of ancient Lake Ohrid: a tectonic perspective." Biogeosciences 7, no. 10 (2010): 3377–86. http://dx.doi.org/10.5194/bg-7-3377-2010.

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Abstract. Lake Ohrid Basin is a graben structure situated in the Dinarides at the border of the Former Yugoslavian Republic of Macedonia (FYROM) and Albania. It hosts one of the oldest lakes in Europe and is characterized by a basin and range-like geological setting together with the halfgraben basins of Korca, Erseka and Debar. The basin is surrounded by Paleozoic metamorphics in the northeast and north and Mesozoic ultramafic, carbonatic and magmatic rocks in the east, northwest, west and south. Paleocene to Pliocene units are present in the southwest. With the basin development, Neogene sediments from Pliocene to recent deposited in the lows. There are three major deformation phases: (A) NW–SE shortening from Late Cretaceous to Miocene; (B) uplift and diminishing compression during Messinian – Pliocene; (C) vertical uplift and (N)E–(S)W extension from Pliocene to recent led to the basin formation. Neotectonic activity of the study area concentrates on N–S trending normal faults that bound the Ohrid Basin eastwards and westwards. Seismic activity with moderate to strong events is documented during the last 2000 yrs; the seismic hazard level is among the highest in Albania and Macedonia. Activity of the youngest faults is evidenced by earthquake data and field observations. Morphotectonic features like fault scarps, a stepped series of active normal faults, deformed paleosols, a wind gap and fault-related hydrothermal activity are preserved around Lake Ohrid and allow delineating the tectonic history. It is shown that the Lake Ohrid Basin can be characterized as a seismogenic landscape. This paper presents a tectonic history of the Lake Ohrid Basin and describes tectonic features that are preserved in the recent landscape. The analysis of morphotectonic features is used to derive the deformation history. The stratigraphy of the area is summarized and concentrates on the main units.
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Burlutskaya, A. V., N. S. Kovalenko, A. V. Statova, and Yu V. Brisin. "A clinical report of Burkitt’s lymphoma." Kuban Scientific Medical Bulletin 27, no. 4 (2020): 161–68. http://dx.doi.org/10.25207/1608-6228-2020-27-4-161-168.

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Aim. A clinical analysis of Burkitt’s lymphoma (BL) in a 4 years-old female child.Materials and methods. A retrospective analysis was conducted for the history, disease’s course, laboratory and instrumental diagnosis and treatment in patient B. with BL, 4 years old.Results. A 4-yo patient was diagnosed with BL spread to bone marrow, CNS, lymph nodes, both kidneys and spleen. Leukocytosis in common blood profile. Elevated lactate dehydrogenase (LDH) and C-reactive protein (CRP) in biochemical blood profile. Neck lymphadenopathy, mediastinum in computed tomography (CT). Splenomegaly. Multifocal lesion of both kidneys. Retroperitoneal lymphadenopathy. Positive clinical dynamics (normalisation of body weight) is observed with background therapy, LDH 335 U/L in biochemical blood profile, reduced multifocal kidney lesion and spleen size in CT.Conclusion. A clinical case of Burkitt’s lymphoma is reported affecting the bone marrow, CNS, lymph nodes, both kidneys and spleen. Intensive polychemotherapy allowed stabilisation of the patient and containment of oncological processes.
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Hoffmann, N., K. Reicherter, T. Fernández-Steeger, and C. Grützner. "Evolution of ancient Lake Ohrid: a tectonic perspective." Biogeosciences Discussions 7, no. 3 (2010): 4641–64. http://dx.doi.org/10.5194/bgd-7-4641-2010.

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Abstract. Lake Ohrid Basin is a graben structure situated in the Dinarides at the border of the Former Yugoslavian Republic of Macedonia (FYROM) and Albania. It hosts one of the oldest lakes in Europe and is characterized by a basin and range-like geological setting together with the half-graben basins of Korca, Erseka and Debar. The basin is surrounded by Palaeozoic metamorphics in the northeast and north and Mesozoic ultramafic, carbonatic and magmatic rocks in the east, northwest, west and south. Palaeocene to Pliocene units are present in the southwest. With the basin development, Neogene sediments from Pliocene to recent deposited in the lows. Three major deformation phases lead to the basin formation: A) NW–SE shortening from Late Cretaceous to Miocene; B) uplift and diminishing compression during Messinian - Pliocene; C) vertical uplift and (N)E–(S)W extension from Pliocene to recent. Neotectonic activity of the study area concentrates on N–S trending normal faults that flank the Ohrid Basin on the east and west. Seismic activity with moderate to strong events is documented during the last 2000 y; the seismic hazard level is among the highest of the Balkan Peninsula. Activity of the youngest faults is evidenced by earthquake data and field observations. Morphotectonic features like a wind-gap, fault scarps, a stepped series of active normal faults, deformed palaeosols, and fault-related hydrothermal activity are preserved around Lake Ohrid and allow delineating the tectonic history. It is shown that the Lake Ohrid Basin can be characterized as a seismogenic landscape. This paper presents a tectonic history of the Lake Ohrid Basin and describes tectonic features that are preserved in the recent landscape. The analysis of morphotectonic features is used to derive the deformation history. The stratigraphy of the area is summarized and concentrates on the main units.
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Jin, Fufen, Synnve Schjølberg, Patricia Eadie, Ragnhild Bang Nes, and Espen Røysamb. "Preschool Speech Intelligibility and 8-Year Literacy: A Moderated Mediation Analysis." Journal of Speech, Language, and Hearing Research 63, no. 10 (2020): 3380–91. http://dx.doi.org/10.1044/2020_jslhr-19-00394.

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Purpose The aims of this study were (a) to examine the relationship between speech intelligibility at the age of 5 years and literacy skills at the age of 8 years, (b) to explore the possible mediating or moderating role of broader language skills at 5 years in the relationship of interest, and (c) to assess whether the potential risk factors (child gender; maternal education levels; and family history of speech, language, reading, and writing difficulties) influence the relationship between speech intelligibility and literacy in terms of moderated mediation effects. Method We used mother-reported questionnaire data on 16,184 children participating in the population-based, prospective Norwegian Mother, Father and Child Cohort Study as well as conducted linear regression analyses using the PROCESS macro in SPSS. In addition, logistic regression was conducted to make predictions about risk. Results The association between speech intelligibility at 5 years and literacy skills at 8 years was statistically significant (β = .168, p < .001). Children with speech problems at 5 years had a risk ratio of 2.38 (95% CI [2.10, 2.70]) and an odds ratio of 2.74 (95% CI [2.35, 3.19]), as compared to children without such problems. Broader language skills at 5 years partially mediated the relationship between speech intelligibility at 5 years and literacy at 8 years, and the effect of language skills appeared to be moderated by child gender, a family history of language difficulties, a family history of reading difficulties, and maternal education. Conclusions Severity of speech problems indexed by parent-reported speech intelligibility in preschool predicted school-age literacy problems. Broader language skills are a crucial mediating mechanism through which these problems are linked, and the mediated relationship is amplified by female gender, low maternal education, family history of language difficulties, and family history of reading difficulties. The findings call for increased use of a multiple-risk model when planning early interventions in children with unclear speech.
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Купідура, Ришард. "Entangled gonzo, violence of representation, and mosaic of national fantasies, or about “ukrainian trilogy” by Ziemowit Szczerek." Слово і Час, no. 1 (February 20, 2020): 62–75. http://dx.doi.org/10.33608/0236-1477.2020.01.62-75.

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The aim of this paper is an analysis of the three books by the Polish journalist, writer, and traveler Ziemowit Szczerek: “Mordor will come and eat us” (2013), “Tattoo with Trident” (2015), and “Intermarium” (2017). Due to the presence of themes related to Poland’s eastern neighbor the author of the paper conventionally groups them as “Ukrainian trilogy”. In particular, the paper focuses on the genealogical status of Szczerek’s work, highlights the consequences of writing books about the country with a long and complex history of colonial relations with Poland, and considers an attempt to look at the Ukrainian situation from a supra-regional perspective.
 In the case of “Mordor…” the author of the present paper is interested in the still dubious genealogical status of the novel, which, apart from its purely formal role, is also important for determining the writer’s position in relation to the described country. In the collection of reportages “Tattoo with Trident”, the writer gives up the easy strategy of exoticizing Ukraine and proposes his own strategy of domestication, which consists of three principles: a) rationalizing the attitudes of the people described; b) looking for analogies between the Polish and Ukrainian situation; c) introducing autobiographical threads. “Intermarium” is a literary guide to the countries that make up the pseudo-community, because they have a national idea that separates them. The comparison of dreams concerning power in the style of “Let’s make Poland (Hungary, Slovakia, Macedonia, etc.) great again” reveals the illusiveness of such thinking and the hidden imitative character of these fantasies, just like the slogan itself. Szczerek claims that escape from the West taking place in Central Europe resembles a “run of lemmings”, which will end with either a renewed victory of Western ideas in these lands or their gradual falling into the Russian sphere of infuence.
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Dusanic, Slobodan. "Prosopographic notes on roman mining in Moesia superior: The families of wealthy immigrants in the mining districts of Moesia superior." Starinar, no. 56 (2006): 85–102. http://dx.doi.org/10.2298/sta0656085d.

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The author analyzes epigraphic evidence (fresh or based on documents the reading and/or interpretation of which has been revised in sections I-V) to show that Roman mining in Moesia Superior, under the Principate, was largely based on private - frequently senatorial - financial investment. I An unpublished inscription (IInd cent.?) from the Kosmaj argentariae discloses two Publii Fundanii, obviously members of the same family which was to produce P. Fundanius Eutyches, a colonus of the near-by Rudnik mines early in Septimius Severus' reign (IMS I 168). It is perhaps no simple coincidence that, long before, a P. Fundanius Hospes was active in the ferrariae of Noricum (CIL III 4915 a, Magdalensberg); as is well known, the involvement of wealthy Romans in the mining business tended to be hereditary. II The set of Dardanian lead-ingots found at the wreck site of Caesarea Palaestinae registers interesting stamps (Ann. ?p. 1999, 1683; Domitianic). Their testimony can be understood, on a number of points, more completely than has been done by previous editors (I shall discuss the ingots' epigraphic problems in a separate article). Here, let us note that the stamp (d) P.T.R., is best read P(ublius) T(arius) R(ufus) (the genitive construction being possible, too). Like several other families from Liburnia and Nedinum itself (e.g. the Quinti Gnorii), the Tarii Rufi (there seems to be independent evidence that they employed the praenomen Publius [CIL III 2877] among other praenomina) will have invested their money in the mining of Illyricum/Upper Moesia. This state of affairs probably went back to L. Tarius Rufus, cos. 16 BC. III As briefly noted by A. Evans (and more or less forgotten by later scholars), there was a Roman mining region in northwest Dardania (Mokra Gora - Suva Planina), which has left traces in the toponymy (the eloquent Serbian place-name "Rudnik"), archaeological material (including "traces of the ancient workings "), and inscriptions (the mining aspects of which remained unobserved). The presence of rich people/bearers of significant gentilicia should be pointed out here; it tends to be overlooked by the epigraphists. A Greek inscription from Rudnik (Spomenik 71 [1931] 92 no. 215) records a Fulcinius (line 1), who probably originated in Macedonia and may have been a distant successor to the Fulcinius figuring as quaestor in the province's Fasti for 148 BC. The economic expansion of the Fulcinii from Macedonia to the mining districts in the north obviously went via Scupi (IMS VI 121). Another inscription of the same provenance was erected by a Paconius (Spomenik 71[1931] 92 no. 213, with photograph), certainly connected with the city ?lite of S(plonum?) and Risinium, perhaps also with merchants from Delos and Thessalonice. IV The honorary base of Gamicus conductor an(nis) X, lib(ertus) Pont[io(rum)], found at Agio Pnevma not far from Siris (Ann. ?p. 1986, 629, slightly modified), is of double interest. On the one hand, it provides an instructive piece of evidence on iron-mines in the south of Macedonia. (A number of facts tend to indicate their role in the matter: Gamicus' title of conductor, his being a freedman of the Pontii [? to be identified with the senatorial family of the Pontii from Dardania, whose social success, it is generally assumed, must have owed much to the mines in the neighbourhood of Ulpiana], and the mineral wealth of the Strymon region) If Gamicus is really taken to have belonged to the Dardanian branch of the Pontii as their libertus, i.e. the prominent family owning i.a. the ferrariae in Macedonia, their interest in iron may be attributed to the intensity of their need for tools, typical of people possessing mines as well as latifundia. On the other hand, despite the silence of scholars on the subject, it seems that the Gamicus of Ann. ?p. 1986, 629, must be identified with the Gamicus of the Mursan dedication reading [I.]O.M./[pr]o salute/C. Iul. Agatho/pi c(onductoris)/ f(errariarum) Panno5/niar(um) itemq. provinciar(um) / transmarinar(um) / Gamicus ark(arius) / v.s.l.m. (Fitz Verwaltung Pannoniens, 740 f. no. 2; early Severan). Two circumstances favour the identification - the comparative rarity of the name Gamicus and the fact that the conductor as well as the arcarius served in ironmines (under the regime of conductoriate). Probably, Gamicus was a slave of Agathopus' Iulii first; after their being replaced by the Pontii at the head of a part (doubtless the south-eastern one) of the complex of the iron-mines formerly administered by Agathopus, he was taken over by the Pontii (? related to the Dardanian family of that name which has just been discussed) who manumitted him. Writing of the personnel of the portorium Illyrici (whose case naturally, was similar), P. ?rsted noted an analogous practice: "?new conductores bought the slaves of the departing conductor" (Roman Imperial Economy?340). If the foregoing deductions prove accurate, they can lead to a number of comments concerning the administrative and prosopographic history of the iron-mines in Illyricum. V In the last section of the article, the inscriptions from the Scupian dossier of the (senatorial) Libonii are discussed (IMS VI 27, 75, 167 ?now lost?, and 224 ?discovered at Lopate nr. Kumanovo?). New readings and interpretation of CIL III 8227 = IMS VI 167 (with R. Ardevan's suggestions) have been proposed. We are led to the conclusion that the Libonii constituted another senatorial family with estates in Moesia Superior (Dardania) that sought profit from mining. This would explain the two interesting features of the text of IMS VI 167 which have been overlooked/misinterpreted by previous editors. First, the gentile Libonii (not Sibonii or Sidonii) can be seen among the lettertraces of lines 1 and 6. Second, a mining title occurs in lines 4/5: (procurator, vilicus sim) arg(entariarum) (?) / [D]ar[d(anicarum)]. Palaeographical and onomastic considerations sustain the former point (note that IMS VI 27 and 167 share the cognomina Maxima /Maximus and Severus). The latter point recalls the fact that the Kumanovo territory, to the north of Scupi, is known for its Roman mines of argentiferous lead; for Lopate, where the Le/ibonian inscription IMS VI 224 was found, see TIR K 34,VIII d.
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S. D., Khimich, and Muravyev F. T. "ANTIBIOTIC PROPHYLAXIS OF PURULENT AND SEPTICAL COMPLICATIONS DURING SURGICAL TREATMENT OF COMPLICATED GALLSTONE DISEASE ON BACKGROUND OF LIVER CIRRHOSIS." Modern medical technologies 42, no. 3 (2019): 41–45. http://dx.doi.org/10.34287/mmt.3(42).2019.7.

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Purpose of the study. The goal of this investigation was to determine the main risk factors in development of purulent and septical complications during surgical treatment of complicated gallstone disease on background of liver cirrhosis. Materials and methods. We retrospectively reviewed medical records of 247 patients who undergone treatment in minimally invasive surgery centre of Zhytomyr regional clinical hospital during 2009–2018. All patients with complicated gallstone disease were divided in two groups: group 1 – patients with concomitant liver cirrhosis – 79(31,98%), and group 2 – patients without liver cirrhosis – 168 (68,02%). The inclusion criteria were presents of complicated gallstone disease (acute calculous cholecystitis, choledocholithiasis with obstructive jaundice and Mirizzi syndrome), and verified liver cirrhosis. Patients with oncological history, immunodeficiency and morbid obesity were excluded. Liver cirrhosis was staged by Child-Тurcotte-Рugh system. In all cases patient’s condition was assessed by APACHE II scoring system and patients with cirrhotic lesion were additionally analyzed by MELD score. Acute calculous cholecystitis was diagnosed in 185 patients: group 1 – 68(Child A – 36, Child B – 31, Child C – 1), group 2 – 117 patients. The signs of cholodecholithiasis with obstructive jaundice were present in 49 cases: group 1 – 7 (Child A – 5, Child B – 1, Child C – 1), group 2 – 42. Mirizzi syndrome was verified in 9 cases: group 1 – 2 (Child A – 1, Child B – 1, group 2 – 7. Results and discussion. In all patients treatment was started in conservative way that included detoxic, antibacterial and hepatoprotective components. In group of control early operative tactic in cases with acute calculous cholecystitis was preferred. Antimicrobial prophylaxis was performed in cases of severe and moderate calculous cholecystitits with use of cephalosporines of 2 generation in moderate case, and protected cephalosporines of 3 generation in combination with metronidazol in severe. In main group providing of antimicrobial therapy was performed very carefully, because of higher risk of hepato-renal insufficiency. The early de-escalation therapy was mandatory performed. Purulent complications occurred in 13,2% of patient with liver cirrhosis in comparison with control group with 1,7% of complications. Conclusion. The treatment of complicated gallstone disease in patients with liver cirrhosis is very risky in case of postoperative purulent complications. In case of Child A stage of cirrhosis the treatment is safe, and the incidents of purulent complications is the same like in the absence of cirrhosis. Administration of antibiotics in cirrhotic should be very careful because of higher risk of hepato-renal insufficiency. The early de-escalation therapy should be mandatory performed. The «gold» standard of empirical antimicrobial therapy is the use of cephalosporines of 2 and 3 generation. Keywords: gallstone disease, cirrhosis, antimicrobial prophylaxis.
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Montero Herrero, Santiago. "La mujer romana y la expiación de los andróginos." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 8 (June 20, 2019): 33. http://dx.doi.org/10.18239/vdh_2019.08.02.

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RESUMENEl nacimiento en la Antigua Roma de niños con rasgos sexuales masculinos y femeninos a la vez, los llamados andróginos o hermafroditas, eran considerados como un gravísimo prodigio. Su expiación, necesaria para el restablecimiento de las buenas relaciones entre los hombres y los dioses, quedó en manos exclusivamente de mujeres: ancianas, matronas y virgines.PALABRAS CLAVE: Antigua Roma, Matrona, prodigio, expiación, andróginoABSTRACTThe birth in ancient Rome of children with both male and female sexual features, so-called androgynes or hermaphrodites, was regarded as a an extraordinary phenomenon. Their expiation, necessary for the restoration of good relations between men and gods, remained exclusively in the hands of women: old women, midwives and virgines.KEY WORDS: Ancient Rome, midwife, prodigy, expiation, androgynus BIBLIOGRAFÍAAbaecherly Boyce, A. (1937), “The expiatory rites of 207 B. C.”, TAPhA, 68, 157-171.Allély, A. (2003), “Les enfants malformés et considerés comme prodigia à Rome et en Italie sous la République”, REA, 105, 1, 127-156.Allély, A. (2004), “Les enfants malformés et handicapés à Rome sous le Principat”, REA, 106, 1, 73-101.Androutsos, G. (2006), “Hermaphroditism in Greek and Roman antiquity”, Hormones, 5, 214-217.Berthelet, Y. (2010), “Expiation, par les autorités romaines, de prodiges survenus en terre alliée: Quelques réflexions sur le statut juridique des territoires et des communautés alliés, et sur le processus de romanisation”, Hypothèses, 13, 1, 169-178.Berthelet, Y. (2013), “Expiation, par Rome, de prodiges survenus dans les cités alliées du nomen latinum ou des cités alliées italiennes non latines”, L´Antiquité Classique 82, 91-109.Breglia Pulci Doria, L. (1983), Oracoli Sibillini tra rituali e propaganda (Studi su Flegonte di Tralles), Napoli, Liguori Editori.Brisson, L. (1986), “Neutrum utrumque. La bisexualité dans l´antiquité gréco-romaine”, en L´Androgyne, Paris, Albin Michel, 31-61.Brisson, L. (1997), Le sex incertain. Androgynie et hermaphroditisme dans l´Antiquité gréco-romaine, Paris, Les Belles Lettres.Caerols, J. J. (1991), Los Libros Sibilinos en la historiografía latina, Madrid, Editorial Complutense.Cantarella, E. (2002), Bisexuality in the Ancient World, New Haven CT, Yale University Press.Cantarella, E. (2005), “The Androgynous and Bisexuality in Ancient Legal Codes”, Diogenes, 52, 5, 5-14.Cid López, R. M. (2007), “Las matronas y los prodigios. Prácticas religiosas femeninas en los ‘márgenes’ de la religión romana”, Norba, 20, 11-29.Cousin, J. (1942-1943), “La crise religieuse de 207 av. J.-C.”, RHR, 126, 15-41.Crifò, G. (1999), Prodigium e diritto: il caso dell’ermafrodita, Index, 27, 113-120.Champeaux, J. (1996), “Pontifes, haruspices et décemvirs. L´expiation des prodiges de 207”, REL, 74, 67-91.Dasen, V. (2005), “Blessing or portents? Multiple births in ancient Rome”, en K. Mustakallio, J. Hanska, H.-L. Sainio, V. Vuolanto (éds.), Hoping for continuity.Childhood, education and death in Antiquity and the Middle Ages (Acta Instituti Romani Finlandiae XXXIII), Rome, 72-83.Delcourt, M. (1958), Hermaphrodite. Mythes et rites de la bisexualité dans l´antiquité classique, Paris, PUF.Delcourt, M. (1966), Hermaphroditea. Recherches sur l´être double promoteur de la fertilité dans le monde classique (Coll. Latomus 86), Bruxelles, Latomus.Doroszewska, J. (2013), “Between the monstrous and the Divine: Hermaphrodites in Phlegon of Tralles´Mirabilia”, Acta Ant. Hung, 53, 379–392.Freyburger, G. (1977), “La supplication d´actions de grâces dans la religion romaine archaïque”, Latomus, 36, 283-315.Freyburger, G. (1988), “Supplication grecque et supplication romaine”, Latomus, 47, 3, 501-525.Garland, R. (1995), The Eye of the Beholder. Deformity and Disability in the Graeco-Roman World, London, Duckworth.Graumann, L. A. (2013), “Monstrous Births and Retrospective diagnosis: the case of Hermafrodites in Antiquity”, en Chr. Laes, C.F. Goodey, M. Lynn Rose (eds.), Disabilities in Roman antiquity: disparate bodies, a capite ad calcem (Mnemosyne, supplements. History and archaeology of classical antiquity, 356), Leiden-Boston, Brill, 181-210.Guittard, Ch. (2004), “Les prodiges dans le livre XXVII de Tite-Live”, Vita Latina, 170, 56-81.Halkin, L. (1953), La supplication d´action de grâces chez les Romains, Paris, Les Belles Lettres.Lake, A. K. M. (1937), “The Supplicatio and Graecus Ritus”, en R.P. Casey, S. Lake- A.K. Lake (eds.), Quantulacumque: Studies Presented to Kirsopp Lake, London, Christophers, 243-251.Louis, P. (1975), Monstres et monstruosites dans la biologie d’Aristote, en J. Bingen, G. Cambier, G. Nachtergael (éd.), Le monde grec: pensée, litterature, histoire, documents. Hommages à Claire Préaux, Bruxelles, Éditions de l´Université de Bruxelles, 277-284.Mac Bain, B. (1982), Prodigy and expiation: a study in Religion and Politics in Republican Rome (Coll. Latomus 117), Bruxelles, Latomus.Maiuri, A. (2012), “Deformità e difformità nel mondo greco-romano”, en M. Passalacqua, M. De Nonno, A. M. Morelli (a cura di), Venuste noster. Scritti offerti a Leopoldo Gamberale (Spudasmata 147), Zurich, Georg Olms Verlag, 526-547.Maiuri, A. (2013), “Il lessico latino del mostruoso”, en I. Baglioni (a cura di), Monstra. Costruzione e Percezione delle Entità Ibride e Mostruose nel Mediterraneo Antico (Religio Collana di Studi del Museo delle Religioni “Rafaele Pettazzoni”), Roma, Quasar, Vol.II, 167-177.Mazurek, T. (2004), “The decemviri sacris faciundis: supplication and prediction”, en C.F. Konrad (ed.), Augusto augurio. Rerum humanarum et divinarum commentationes in honorem Jerzy Linderski, Stuttgart, Steiner Verlag, 151-168.Mineo, B. (2000), “L´anneé 207 dans le récit livien”, Latomus, 52, 512-540.Monaca, M. (2005), La Sibilla a Roma. I libri sibillini fra religione e politica, Cosenza, Giordano.Montero, S. (1993), “Los harúspices y la moralidad de la mujer romana”, Athenaeum. 81, 647-658.Montero, S. (1994), Diosas y adivinas. Mujer y adivinación en la Roma antigua, Madrid, Trotta.Montero, S. (2008), “La supplicatio expiatoria como factor de cohesión social”, en N. Spineto (a cura di), La religione come fattore di integrazione: modelli di convivenza e di scambio religioso nel mondo antico. Atti del IV Convegno Internazionale del Gruppo di Ricerca Italo-Spagnolo di Storia delle Religioni Università degli Studi di Torino (29-30 sept. 2006), Alessandria, Edizioni dell´Orso.Moussy, C. (1977), “Esquisse de l’histoire de monstrum”, RÉL, 55, 345-369.Péter, O. M. (2001), “Olim in prodigiis nunc in deliciis. Lo status giuridico dei monstra nel diritto romano”, en G. Hamza, F. Benedek (hrsg.), Iura antiqua-Iura moderna. Festschrift für Ferenc Benedek zum 75. Geburtstag, Pecs, Dialóg Campus Kiadó, 207-216.Sandoz, L. Ch. (2008), “La survie des monstres: ethnographie fantastique et handicap à Rome, la force de l´imagination”, Latomus, 68, 21-36.Scheid, J. (1988), “Les livres Sibyllins et les archives des quindecémvirs”, en C. Moatti (ed.), La mémoire perdue. Recherches sur l´administration romaine, Paris, École Française de Rome, 11-26.Schulz, C. E. (2006), Women´s Religious Activity in the Roman Republic, Chapel Hill, University of North Carolina Press.Segarra, D. (2005), “La arboricultura y el orden del mundo: de Vertumnus al ‘Dios’ que planta e injerta”, en R. Olmos, P. Cabrera, S. Montero (eds.), Paraíso cerrado, jardín abierto: el reino vegetal en el imaginario del Mediterráneo, Madrid, Polifemo, 207-232.Segarra, D. (2006), “‘Arboricoltori sacri’. L’operato degli aruspici nella sfera vegetale”, en M. Rocchi, P. Xella, J. A. Zamora (a cura di), Gli operatori cultuali, Atti del II Incontro di studio organizzato dal “Gruppo di contatto per lo studio delle religioni mediterranee” (Roma, 10 - 11 maggio 2005), Verona, Essedue.Trentin, L. (2011), “Deformity in the Roman Imperial Court”, G&R, II S., 58, 195-208.Vallar, S. (2013), “Les hermaphrodites l’approche de la Rome antique”, RIDA, 60, 201-217.
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Liu, Anli, Qi Feng, Shuwen Wang, et al. "Detection of a New NFKB1 Frameshift Mutation Associated with Primary Immunodeficiency Diseases." Blood 132, Supplement 1 (2018): 2416. http://dx.doi.org/10.1182/blood-2018-99-115723.

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Abstract Introduction: Primary immunodeficiency diseases (PID) are caused by gene defects that impair function of the innate or adaptive immune systems. An increasing number of patients have been identified with a causative monogenic defect. More than 300 different genetic defects have been found [J Clin Immunol (2018) 38:96-128]. The NFKB1 gene is strongly associated with PID. Heterozygous variants of NFKB1 cause a progressive defect in formation of immunoglobulin-producing B cells [Cell (2017) 168:37-57]. Here, we introduce a new NFKB1 mutation. Methods: A patient with a 20-year history of diarrhea was recently hospitalized due to three months of interrupted fever. Chest computed tomography (CT) showed bilateral pneumonia, splenomegaly, and retro-peritoneal lymphadenopathy. We highly suspect that he has primary immunodeficiency and collected blood samples from all family members to identify the gene mutation. Family history. The patient's father (I.2) died early and his mother (I.1) died of cerebral infarction a few months ago. The patient has two brothers and two sisters. One brother (II.1) died of tuberculosis, the other (II.4) is healthy. One sister (II.3) died of stomach cancer, the other (II.2) has a history of left breast cancer and has received chemotherapy three times. His son (III.1) is clinically asymptomatic. His wife (II.6) is healthy (Figure 1). Blood samples. We evaluated complement components and quantified immunoglobulin levels of the family members, and determined the B cell ratio of the patient. Next, we performed whole exon sequencing by next-generation sequencing. We also predicted the protein structure of the mutant gene. Results: The patient has severely decreased levels of serum IgG, IgA, and IgM. Unexpectedly, his son has moderately reduced IgG levels, while others' immunoglobulin is normal. The patient's lymphocyte subgroups revealed a high ratio of CD3+, CD3+/CD8+ lymphocytes and low ratio of CD19+, CD56+CD16+ lymphocytes, which suggests a decreased proportion of B lymphocytes (Table 1). Next-generation sequencing revealed all known gene mutations of this family. Using Phenolyzer software (a tool that uses prior information to implicate genes involved in diseases), we selected three candidate genes: RAG1, C2, and NFKB1. The patient (II.5), his sister (II.2), and his son (III.1) all have a heterozygous mutation of RAG1. Thus, we ruled out RAG1, as it does not conform to Mendel's laws in this family. C2 was also excluded due to the low haploinsufficiency score (0.178). Interestingly, the patient (II.5) and his son (III.1) both have a heterozygous mutation of NFKB1, while others do not. NFKB1 shows a high haploinsufficiency score (0.945), suggesting that the single functional copy of the gene may not produce enough protein. Thus, we hypothesize that NFKB1 is the disease-causing gene in this family. Further investigation revealed a heterozygous NFKB1 frame shift mutation (c.2053delG: p.G685fs) in the patient and his son. Other family members possess wild-type NFKB1. The novel frameshift mutation influences three transcriptomes with a similar coding sequence to the NFKB1 gene. Sanger sequencing verified the results. The NFKB1 gene consists of four regions: Rel homology, glycine-rich, ankyrin repeats, and DEATH domain. Our prediction of the protein structure suggests that the frameshift mutation occurred in the ankyrin repeats region. Studies have shown that large deletions in the ankyrin repeats region may cause deficiency in class-switched memory B cell generation. This mutation results in a loss of 283 amino acids and addition of 40 new amino acids. Prediction of the tertiary structure illustrated that the coding protein is terminated early. The mutation results in loss of some helixes and formation of a new helix at the C-terminal. This is a novel mutation of NFKB1 that has not previously been reported in PID, and which forms a new protein structure (Figure 2). Conclusions: Our findings broaden the scope of phenotypes caused by mutations in NFKB1. We suspect that this heterozygous mutation of NFKB1 may lead to fewer immunoglobulins produced.Onset was delayed for this patient, at the age of 20. His son is 25 years old now, with moderately reduced levels of IgG but without symptoms. We suspect that he may be ill in the future and recommended that he seek genetic counseling when he is ready to have a child. Disclosures No relevant conflicts of interest to declare.
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Mansouri, Larry, Lesley-Ann Sutton, Viktor Ljungstrom та ін. "Recurrent Mutations within the Nfkbie gene: A Novel Mechanism for NF-κB Deregulation in Aggressive Chronic Lymphocytic Leukemia". Blood 124, № 21 (2014): 297. http://dx.doi.org/10.1182/blood.v124.21.297.297.

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Abstract Dysregulated NF-κB signaling appears to be particularly important in B-cell malignancies, with recurrent mutations identified within both the canonical and non-canonical NF-κB pathways, as well as in components of the B-cell receptor (BcR) and Toll-like receptor (TLR) signaling pathways. In chronic lymphocytic leukemia (CLL), although recurrent mutations have been identified in MYD88 (TLR signaling) and BIRC3 (non-canonical NF-κB pathway), their frequency is low (<3%) and hence the extent to which genetic aberrations may contribute to constitutional NF-κB activation remains largely unknown. To gain further insight into this issue, we designed a HaloPlex gene panel (Agilent Technologies) and performed targeted next-generation sequencing (NGS) (HiSeq 2000/Illumina) of 18 NF-κB genes in a discovery cohort of 124 CLL patients, intentionally biased towards poor-prognostic patients with either unmutated IGHV genes or high-risk genomic aberrations. Using a conservative cutoff of >10% for the mutant allele, we identified mutations (n=35) within 30/124 (24%) patients in 14/18 NF-κB genes analyzed. IκB genes, which encode for cytoplasmic inhibitor proteins, accounted for 20/35 (57%) mutations, with IκBε (encoded by NFKBIE) mutated in 8 patients; notably, 3/8 cases carried an identical 4bp deletion within exon 1 of NFKBIE. Prompted by these findings, we proceeded to validate our findings in an independent CLL cohort (n=168) using the same methodology as above and primarily focusing on cases with poor-prognostic features. We identified 30 mutations within 28 CLL patients in 11/18 NF-κB genes analyzed. Strikingly, 13/30 mutations were found within IκBε, with 10/13 patients carrying the same 4bp NFKBIE deletion. Notably, investigations into whether additional cases (within both the discovery and validation cohort) may harbor mutations of low clonal abundance (<10% mutant allele), led to the detection of the NFKBIE deletion in another 18 cases. Owing to the prevalence of this 4bp deletion within the NFKBIE gene, we developed a GeneScan assay and screened an additional 312 CLL cases. Collectively, 40/604 (6.6%) CLL patients were found to carry this frame-shift deletion within the NFKBIE gene, which is in line with a recent publication reporting that 10% of Binet stage B/C patients carried this mutation (Damm et al. Cancer Discovery 2014). Remarkably, the majority of these NFKBIE mutations (16/40) were found in a subgroup of patients that expressed highly similar or stereotyped BcRs and are known to have a particularly poor outcome, denoted as subset #1. This finding thus alludes to a subset-biased acquisition and/or selection of genomic aberrations, similar to what has been reported for subset #2 and SF3B1, perhaps as a result of particular modes of BcR/antigen interaction. We utilized proximity-ligation assays to test the functional impact of the NFKBIE deletion by investigating protein-protein interactions. This analysis revealed reduced interaction between the inhibitor IκBε and the transcription factor p65 in NFKBIE-deleted CLL cells; IκBε-knock-down shRNA experiments confirmed dysregulated apoptosis/NF-κB signaling. Finally, to assess whether the NFKBIE deletion could also be present in other B-cell malignancies, we screened 372 mature B-cell lymphoma cases using NGS or the GeneScan assay and found the deletion in 7/136 (5.1%) mantle cell lymphomas, 3/66 (4.5%) diffuse large B-cell lymphomas and 3/170 (1.8%) splenic marginal zone lymphomas. Taken together, our analysis revealed that inactivating mutations within the NFKBIE gene lead to NF-κB activation in CLL and potentially several other B-cell-derived malignancies. Considering the central role of BcR stimulation in the natural history of CLL, the functional loss of IκBε may significantly contribute to sustained CLL cell survival and shape the disease evolution. This novel data strongly indicates that components of the NF-κB signaling pathway may be prime targets for future targeted therapies not only in CLL but also other mature B-cell lymphomas. Disclosures No relevant conflicts of interest to declare.
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Canabal Rodríguez, Laura. "Reformas, acciones y planteamientos de rechazo a los superiores masculinos en beaterios y conventos de Toledo (siglos XV al XVII)." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 8 (June 20, 2019): 249. http://dx.doi.org/10.18239/vdh_2019.08.13.

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RESUMENLos monasterios femeninos nacen en beaterios en muchos casos. Así los beaterios son el primer paso de la reclusión pero, al mismo tiempo el modelo de rechazo. Por otro lado, con el Concilio de Trento, la Contrarreforma fue la imposición de la reforma religiosa con una renovación espiritual, pero reproduce la subordinación femenina y la clausura. Nuevamente se renuevan los rechazos en este caso el modelo son los conventos de Toledo y el monasterio de San Clemente. Este estudio examina la importancia de los beaterios en las fundaciones conventuales en Toledo.Y analiza la oposición y acciones de rechazo de las beatas y monjas de las distintas comunidades monásticas y mendicantes frente a las reformas de vida claustral, incluido la normativa del Concilio de Trento. Utilizando para ello las fuentes documentales localizadas durante la elaboración de mi tesis doctoral.PALABRAS CLAVE: Beaterios, conventos, oposición, Toledo, Edad ModernaABSTRACTWomen’s monasteries often began as beatorios. These beaterios were thus the first step in confinement but at the same time the model of rejection. Meanwhile the Council of Trent and Counterreformation represented the imposition of religious reform with spiritual renewal, but reproduced female subordination and cloister. Again renew rejects in this case the model are convents in Toledo and the monastery of Saint Clemens. This study examines the importance of beaterios in the founding of convents in Toledo. And it analyses how pious women and nuns of the different monastic and mendicant orders opposed and rejected resist reforms of cloistered life, including the Council of Trent legislation. Using to this end documents studied during the preparation of my doctoral thesis.KEY WORDS: Beaterios convents, opposition, Toledo, Modern Age. BIBLIOGRAFÍAAbad Pérez, A., Soledad Sonora. Convento de San Antonio de Padua, Talavera-Toledo, 1980.Alemán Ruiz, E., Inicios de la clausura femenina en Gran Canaria: el Monasterio de la Concepción, 1592-1634, Las Palmas de Gran Canaria, Universidad de Las Palmas de Gran Canaria, 2000.Álvarez, T., Cultura y mujer en el siglo XVI: el caso de Santa Teresa de Jesús, Ávila, 2006.Atienza, A., “De beaterios a conventos: nuevas perspectivas sobre el mundo de las beatas en la España Moderna”, Historia Social, 57 (2007), pp. 145-168.Atienza, A., “Los límites de la obediencia en el mundo conventual femenino en la Edad Moderna: políticas de clausura en la Corona de Aragón, siglo XVII”, Studia Histórica, Historia Moderna, 40/1 (2018), pp. 125-157.Atienza López, A., Tiempo de conventos. Una historia social de las fundaciones en la España Moderna, Madrid, Marcial Pons, 2008.Burrieza Sánchez, J., (ed.), El alma de las mujeres. Ámbitos de espiritualidad femenina en la modernidad (siglos XVI-XVII), Valladolid, Universidad de Valladolid, 2015.Burrieza Sánchez, J., “La percepción jesuítica de la mujer (siglos XVI- XVIII)”, Investigaciones Históricas, 25 (2005), pp. 85-116.Bueno, M. L., “Las mujeres de Santa María de las Dueñas de Zamora. La realidad humana”, El cristianismo medieval, Madrid, Almudayna, 1991, pp. 231-245.Callado Estela, E., “Mujeres, reforma y resistencia. Las dominicas valencianas de Santa María Magdalena en los siglos XVI y XVII”, en La vida cotidiana y la sociabilidad de los dominicos: entre el convento y las misiones (s. XVI-XVII-XVIII), Arpegio, 2013, pp. 73-103.Canabal Rodríguez, L., “La aplicación de Trento en la vida regular: el convento femenino de San Clemente de Toledo”, Cistercium, 232 (2003), pp 571-596.Canabal Rodríguez, L., “Beaterio y convento. Origen, evolución y desarrollo de las comunidades regulares de la Orden Franciscana de Toledo”, en Congreso Internacional. El Franciscanismo: identidad y poder, Baeza, Priego de Córdoba, 2015, pp. 317-330.Canabal Rodríguez, L., “Clausura en el siglo XVII: el convento dominicano de Jesús y María en Toledo”, Toletana. Cuestiones de Teología e Historia, 14 (2006) pp. 137-160.Canabal Rodríguez, L., “Las comunidades religiosas femeninas de Toledo. Implantación y características generales de su patrimonio fundacional (siglos XII- XVII)”, Toletana. Cuestiones de Teología e Historia, 9 (2003), pp. 287-322.Canabal Rodríguez, L., Los conventos femeninos en Toledo. Siglos XII- XVI, Madrid, Universidad Complutense, 1997, (tesis doctoral inédita).Canabal Rodríguez, L., “Constituciones de una comunidad concepcionista. El monasterio de la Concepción de Toledo”, en I Congreso Internacional del Monacato femenino en España, Portugal y América (1492-1992), León, Universidad de León, 1993, vol. 3, pp. 203-211.Canabal Rodríguez, L. “Conversos toledanos en un espacio de poder, la Catedral Primada. Don Francisco Álvarez de Toledo, canónigo y mecenas (ss.XV-XVI)”, Espacio, Tiempo y Forma, Serie IV, Historia Moderna, 24 (2011), pp. 13-32.Canabal Rodríguez, L., “Don Francisco Álvarez de Toledo, maestrescuela de la catedral y benefactor del convento de San Miguel de los Ángeles de Toledo”, Archivo Ibero-Americano, 66 (2006) pp. 269-290.Canabal Rodríguez, L., “Dos reinados y dos cortes. Una dama portuguesa en la corte castellana. Doña Beatriz de Silva y Meneses (1447-1491)”, en Reinas e infantas en los reinos medievales ibéricos. 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El convento de San Miguel de los Ángeles en el Toledo del siglo XV”, Archivo Ibero-Americano, año 68, 261 (2008) pp. 529-544.Canabal Rodríguez, L., “Isabel Vázquez. Sirvienta de doña Beatriz de Silva”, Archivo Ibero-americano, 63/ 246 (2002), pp. 713-723.Canabal Rodríguez, L., “Libros y liturgia en la Orden de Santiago: el monasterio femenino de Santa Fe (Toledo, 1566)”, Revista de Órdenes Militares, 7 (2013), pp. 205-225.Canabal Rodríguez, L., “Mujer y reclusión en el siglo XVI. Fundación y estatutos de la Casa de Nuestra Señora del Refugio en Toledo”, Tempus. Revista en Historia General, 2 (2015), pp. 1-38.Canabal Rodríguez, L., “La Orden Militar de Santiago en Toledo: una visita el convento de Santa Fe en 1566”, en I Congreso Internacional Las Órdenes Militares en la Península Ibérica, Cuenca, Universidad de Castilla- La Mancha, 2000, vol. II, pp. 2279-2291.Canabal Rodríguez, L., “Las religiosas agustinas en Toledo. 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Bravo López, Fernando. "El conocimiento de la religiosidad islámica en la España Moderna: los cinco pilares del islam." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 8 (June 20, 2019): 92. http://dx.doi.org/10.18239/vdh_2019.08.05.

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RESUMENEl estudio histórico de la religiosidad islámica se ha encontrado tradicionalmente con el problema de la escasez de fuentes. Además, siempre se ha estudiado a partir de las fuentes islámicas, obviando las cristianas. Si es cierto que para la Edad Media las fuentes cristianas no ofrecen demasiada información y están además viciadas por su carácter polémico, también lo es que para la Edad Moderna, con el surgimiento de un tipo de literatura sobre el islam que está alejado de la tradición polémica, disponemos de un buen número de importantes fuentes cristianas que merecen ser tenidas en cuenta en cualquier análisis histórico de la religiosidad islámica. Es el caso especialmente de la Topographía e Historia general de Argel (1612), cuyas descripciones y observaciones resultan de una riqueza sin precedentes.PALABRAS CLAVE: Edad Moderna, cinco pilares del islam, religiosidad, España, Argel.ABSTRACTTraditionally, the historical study of Islamic religiosity has been faced with the problem of the scant amount of sources. Moreover, it has always been approached on the basis of Islamic sources, disregarding the Christian ones. If for the Middle Ages Christian sources do not present much information about the subject and this is tainted by its polemical character, for the Early Modern Age, with the emergence of a new kind of literature about Islam that does not belong to the polemical tradition, we have at our disposal a good number of sources of information. This is particularly thecase of the Topographía e Historia general de Argel (1612), with descriptions and observations of an unprecedented quality. 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González Muñoz, Valencia, Publicacions de la Universitat de València, 2011.Rodríguez Mediano, F., “Santos arrebatados: algunos ejemplos de maydub en la Salwat al-anfas de Muhammad al-Kattani”, Al-Qantara, vol. 13, núm. (1992), pp. 237-256.— “Religiosidad en al-Andalus: el hombre santo en el islam occidental”, Revista de Dialectología y Tradiciones Populares, 54 (1999), pp. 145-168.Sahin, K., “Staging an Empire: an Ottoman circumcision ceremony as cultural performance”, American Historical Review, vol. 123, núm. 2 (2018), pp. 463-492.Said, E. W., Orientalismo, 2ª ed., Barcelona, Debolsillo, 2003.Salah, M. M., El doctor Sosa y la Topografía e historia general de Argel, tesis doctoral, Departamento de Filología Española, Universidad Autónoma de Barcelona, Barcelona, 1991.Salicrú, R., “Entre la praxis y el estereotipo: vivencias y percepciones de lo islámico ibérico en las fuentes archivísticas y narrativas bajomedievales”, en MartínezGázquez, J. y Tolan, J. V. (eds.), Ritus infidelium. Miradas interconfesionales sobre las prácticas religiosas en la Edad Media, Madrid, Casa de Velázquez, 2013, pp. 99-111.Shoshan, B., Popular culture in medieval Cairo, Cambridge, Cambridge University Press, 1993.Sola, E., “Renacimiento, Contrarreforma y problema morisco en la obra de Antonio de Sosa”, en Sosa, A. de, Diálogo de los mártires de Argel, Madrid, Hiperión, 1990, pp. 27-52.— “Antonio de Sosa: un clásico inédito amigo de Cervantes (Historia y Literatura)”, en Actas del I Coloquio Internacional de la Asociación de Cervantistas, Barcelona, Anthropos, 1990, pp. 409-412.Southern, R. W., Western views of Islam in the Middle Ages, Cambridge, Mass., Harvard University Press, 1962.Tolan, J. V., Saracens: Islam in the medieval European imagination, Nueva York, Columbia University Press, 2002.Tóth, J., “Topography of a society: Muslims, dwellers, and customs of Algiers in Antonio de Sosa’s Topographia, e Historia general de Argel”, en Birnbaum, M. D. y Sebok, M. (eds.), Practices of coexistence: constructions of the other in early modern perceptions, Budapest, Central European University Press, 2017, pp. 103-142.Touati, H., Entre Dieu et les hommes: lettrés, saints et sorciers au Maghreb (17e siècle), París, École des Hautes Études en Sciences Sociales, 1994.Tuy, L. de, Crónica de España, edición de J. Puyol, Madrid, Tip. de la RABM, 1926.Varthema, L., Itinerario del venerable varon micer Luis patricio romano en el qual cuenta mucha parte de la Ethiopia, Egipto, y entrambas Arabias, Siria y la India, Sevilla, Jacobo Cromberger, 1520.Viaje de Turquía (la odisea de Pedro Urdemalas), 6ª ed., a cargo de F. García Salinero, Madrid, Cátedra, 2010.Waardenburg, J. J., “Official and popular religion in Islam”, Social Compass, vol. 25, núms. 3-4 (1978), pp. 315-341.Wiegers, G., “Ibadat”, en Martin, R. C. (ed.), Encyclopedia of Islam and the Muslim world, 2 vols., Nueva York, Macmillan Reference USA, Thomson/Gale, 2004, vol. 1, pp. 327-333.Zaragoza, E., “Abadologio del monasterio de Ntra. Sra. de la Misericordia de Frómista (1437-1835)”, Publicaciones de la Institución Tello Téllez de Meneses, 71 (2000), pp. 135-158.
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Lindsay, Robert, H. Roger Grant, Marsha L. Frey, et al. "Book Reviews." Teaching History: A Journal of Methods 14, no. 1 (1989): 36–56. http://dx.doi.org/10.33043/th.14.1.36-56.

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Martin K. Sorge. The Other Price of Hitler's War. German Military and Civilian Losses Resulting from World War II. Westport, CT: Greenwood Press, 1986. Pp. xx, 175. Cloth, $32.95; M. K. Dziewanowski. War At Any Price: World War II in Europe, 1939-1945. Englewood Cliffs, NJ: Prentice-Hall, 1987. Pp. xiv, 386. Paper, $25.67. Review by Lawrence S. Rines of Quincy Community College. David Goldfield. Promised Land: The South Since 1945. Arlington Heights, IL: Harlan Davidson, Inc., 1987. Pp. xiii, 262. Cloth, $19.95, Paper, $9.95; Alexander P. Lamis. The Two Party South. New York: Oxford University Press, 1984. Pp. x, 317. Cloth, $25.00; Paper, $8.95. Review by Ann W. Ellis of Kennesaw College. Walter J. Fraser, Jr., R. Frank Saunders, Jr., and Jon L. Wakelyn, eds. The Web of Southern Social Relations: Women, Family, and Education. Athens: University of Georgia Press, 1985. Pp. XVII, 257. Paper, $12.95. Review by Thomas F. Armstrong of Georgia College. William H. Pease and Jane H. Pease. The Web of Progress: Private Values and Public Styles in Boston and Charleston, 1828-1842. New York and Oxford: Oxford University Press, 1985. Pp. xiv, 334. Paper, $12.95. Review by Peter Gregg Slater of Mercy College. Stephen J. Lee. The European Dictatorships, 1918-1945. London and New York: Methuen, 1987. Pp. xv, 343. Cloth, $47.50; Paper, $15.95. Review by Brian Boland of Lockport Central High School, Lockport, IL. Todd Gitlin. The Sixties: Days of Hope, Days of Rage. New York: Bantam, 1987. Pp. 483. Cloth, $19.95; Maurice Isserman. IF I HAD A HAMMER... : The Death of the Old Left and the Birth of the New Left. New York: Basic Books, 1987. Pp. xx, 244. Cloth, $18.95. Review by Charles T. Banner-Haley of Martin Luther King, Jr. Center for Nonviolent Social Change, Inc. Donald Alexander Downs. Nazis in Skokie: Freedom, Community, and the First Amendment. Notre Dame IN: Notre Dame Press, 1985. Pp. 227. Paper, $9.95. Review by Benjamin Tate of Macon Junior College. Paul Preston, The Triumph of Democracy in Spain. London and New York: Methuen, 1986. Pp. 227. Cloth, $32.00. Review by Victoria L. Enders of Northern Arizona University. Robert B. Downs. Images of America: Travelers from Abroad in the New World. Urbana and Chicago: University of Illinois Press, 1987. Pp. 232. Cloth, $24.95. Review by James F. Marran of New Trier Township High School, Winnetka, IL. Joel H. Silbey. The Partisan Imperative: The Dynamics of American Politics Before the Civil War. New York and Oxford: Oxford University Press, 1985. Pp. viii, 234. Paper, $8.95. Review by John T. Reilly of Mount Saint Mary College. Barbara J. Howe, Dolores A. Fleming, Emory L. Kemp, and Ruth Ann Overbeck. Houses and Homes: Exploring Their History. Nashville: The American Association for State and Local History, 1987. Pp. xii, 168. Paper, $13.95; $11.95 to AASLH members. Review by Marsha L. Frey of Kansas State University. Thomas C. Cochran. Challenges to American Values: Society, Business and Religion. New York and Oxford: Oxford University Press, 1987. Pp. 147. Paper, $6.95. Review by H. Roger Grant of University of Akron. M.S. Anderson. Europe in the Eighteenth Century, 1713-1783. London and New York: Longman, 1987. Third Edition. Pp. xii, 539. Cloth, $34.95. Review by Robert Lindsay of the University of Montana.
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Giles, Francis, Jorge Cortes, Donald A. Bergstrom, et al. "MK-0457, a Novel Aurora Kinase and BCR-ABL Inhibitor, Is Active Against BCR-ABL T315I Mutant Chronic Myelogenous Leukemia (CML)." Blood 108, no. 11 (2006): 163. http://dx.doi.org/10.1182/blood.v108.11.163.163.

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Abstract Background. MK-0457 (VX-680) is a small-molecule inhibitor of aurora kinases A, B, and C, and wildtype and mutant BCR-ABL, including the T315I variant. The T315I BCR-ABL mutation mediates high level resistance to imatinib, dasatinib and nilotinib. MK-0457 has in vitro activity against cells expressing wild-type or mutated BCR-ABL, including the T315I BCR-ABL mutation, at a concentration of ~1μM. A Phase I study of MK-0457 is being conducted in patients with refractory hematologic malignancies, including CML. Methods. After IRB approval, 15 consenting patients with refractory CML (median 5 prior regimens), ECOG performance status ≤2, and adequate organ function were enrolled using a standard dose escalation scheme with 3 patients/dose level until dose-limiting toxicity (DLT), followed by 6 patients/level. MK-0457 was administered by continuous 5-day intravenous infusion every 2 to 3 weeks. DLT was defined as grade 3 or higher non-hematologic toxicity during cycle 1. Pharmacokinetics (PKs) were collected pre-dose through 168 h and analyzed for MK-0457 by HPLC/mass spec. Steady state volume of distribution (Vdss), clearance (CL), maximal concentration (Cmax) and terminal half-life (t1/2) were determined by WinNonLin. Results. Fifteen CML patients received MK-0457 dosed at 8, 12, 16, 20, 24, 28, and 32 mg/m2/hr. All but three of these patients had a history of accelerated phase or blast crisis. Eleven of these patients carried the BCR-ABL T315I mutation. All eleven BCR-ABL T315I mutant CML patients demonstrated clinical signals of anti-leukemic activity. By conventional criteria, there was one major hematological response, four minor hematological responses, one complete cytogenetic response, two partial cytogenetic responses, and one minimal cytogenetic response. Some degree of molecular response, as measured by BCR-ABL:ABL transcript ratio, was detected in five of six patients for whom such data were available. The longest a patient was treated was for 15 cycles, and is still ongoing. The patients with the best clinical response had the largest magnitude inhibition of BCR-ABL in leukemia cells as measured by levels of phosphoCRKL, a substrate of the BCR-ABL fusion kinase. None of the patients without the BCR-ABL T315I mutation showed objective responses. Remarkably, no drug-related non-hematological toxicity was observed. Some patients had apparent myelosuppression, which is an expected mechanism-based side effect of Aurora kinase inhibition. Plasma concentrations reached steady state rapidly (i.e., within 24 h) and declined biexponentially after the end of infusion; after a rapid initial decay, a slower decaying terminal phase demonstrated a t1/2 ~15 h. Steady state plasma concentrations are ≥ 1μM at a dose level of ≥ 20 mg/m2/hr. Conclusion. MK-0457 is very well tolerated and achieves plasma levels similar to those causing efficacy in preclinical models of CML. MK-0457 is the first T315I BCR-ABL inhibitor to show activity against this highly refractory, poor prognostic subpopulation of CML. Further evaluation of MK-0457 alone and in combination with other BCR-ABL inhibitors in CML is warranted.
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Ousterhout, Robert, and Dmitry Shvidkovsky. "Kievan Rus’." Scientific and analytical journal Burganov House. The space of culture 17, no. 1 (2021): 51–67. http://dx.doi.org/10.36340/2071-6818-2021-17-1-51-67.

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Robert Ousterhout, the author of a magnificent book “Eastern Medieval Architecture. The Building Traditions of Bizantium and Neighboring Lands”, published by Oxford University Press in 2019, the remarkable scholar and generous friend, was so kind to mention in his C. V. on the sight of Penn University (Philadelphia, USA) that he had been the Visiting professor of the Moscow architectural Institute (State Academy), as well as simulteniously of the Hebrew University in Jerusalem, but he did not say that he had been awarded the degree of professor honoris causa by the academic council of MARHI. Unfortunately, his life in muscovite hostel, nevertheless we tried to do our best to provide the best possible accommodation in a “suit” with two rooms with a bathroom, had been radically different from the wonderful dwelling chosen for the visiting teaching stuff from MARHI in the University of Illinois. And Robert called our hostel “Gulag”. He had been joking probably. It is impossible to overestimate the role of professor Robert Ousterhaut in the studies of the history of Byzantine art. At the present day he is the leader in the world studies of the architecture of Byzantium, the real heir of the great Rihard Krauthaimer and Slobodan Curcic, whom he had left behind in his works. His books are known very well in Russia. R. Ousterhaut graduated in the history of art and architecture at the University of Oregon, the Institute of European Studies in Vienna, Universities of Cincinati and Illinois. Не worked at the department of history of art at the University of Oregon, department of history of architecture at the University of Illinois, had the chair of the history of architecture and preservation at the University of Illinois, which is considered, as we know, one of the twenty best American universities. He always worked hard and with success. When I had finished reading my course of the history of Russian architecture at Illinois, he said: “Yes, next term the students are to be treated well…” Now he is professor emeritus of the history of art in the famous Penn University. He taught the courses of the “History of architecture from Prehistory to 1400” and “Eastern medieval architecture” as well as led remarkable seminars devoted to the different problem of the history of architecture of the Eastern Meditarenian, including the art of Constantinopole, Cappadoce, meaning and identity in medieval art. His remarkable 4-years field work at Cappadoce, which he described in several books, and his efforts of the preservation of the architectural monuments of Constantinopole are very valuable, Among his books one certainly must cite Holy Apostels: Lost Monument and Forgotten Project, (Washingtone, D. C., 2020); Visualizing Community: Art Material Culture, and Settlement in Byzantine Cappadocia, Dumbarton Oaks Studies 46 (Washington, D. C., 2017); Carie Camii (Istambul, 2011); Architecture of the Sacred: Space, Ritual, and Experience from Classical Greece to Byzantium (Cambridge University Press, 2012), ed. with Bonna D. Wescoat; Palmyra 1885: The Wolfe Expedition and the Photographs of John Henry Haynes, with B. Anderson (Istanbul: Cornucopia, 2016) John Henry Haynes: Archaeologist and Photographer in the Ottoman Empire 1881–1900 (2nd revised edition, Istanbul: Cornucopia, 2016). Several of his books were reprinted. He edited Approaches to Architecture and Its Decoration: Festschrift for Slobodan Ćurčić (Aldershot: Ashgate, 2012), with M. Johnson and A. Papalexandrou. His outstanding book Мaster Builders of Byzantium (2nd paperback edition, University of Pennsylvania Museum Publications, 2008) was translated into Russian and Turkish. In this work Robert Ousterhaut for the first time in English speaking tradition is regarding the architecture of Bazantium from the point of view of building art and technology. On the base of the analysis of primary written sources, contemporary archeology data, and careful study of existing monuments the author concludes that the Byzantine architecture was not only exploiting the traditions, but was trying to find new ways of the development of typology and construction techniques, which led to transformation of artistique features. Professor R. Ousterhaut discusses the choice of building materials, structure from foundations to vaults, theoretical problems which solved the master masons of Byzantium. In his recent book Eastern Medieval Architecture: The Building Traditions of Byzantium and Neighboring Lands, (Oxford University Press, 2019) Robert Ousterhaut is going further. He writes in the introduction: “I succeded my mentor at the University of Illinois… I had the privilege and challenge of teaching “Early Christian and Byzantine Architecture” to generations of the architecture students inspired my 1999 book, Master Builders of Byzantium. The work of Robert Ousterhaut, published 2019, is the new and full interpretation of the architectural heritage of Byzantine Commonwealth. The author devoted the first part of his book to Late Antiquity (3–7 centuries), beginning with the relations of Domus Ecclesiastae and Church Basilica, then speaking of Konstantinopole and Jerusalem of the times of St. Constantine the Great, liturgy, inspiration, commemoration and pilgrimage, adoration of relics as ritual factors which influenced the formation of sacred space, methods and materials, chosen by the Bizantine builders with their interaction of the mentality of the East and West. Special attention is given to dwelling, urban planning and fortification Naturally a chapter is devoted to Hagia Sophia and the building programs of Emperor Justinian. The second part speaks of the transition to what is called Middle Byzantine architecture both in the capital and at the edges of the Empire. The third part tells the story of the 9th, 10th and 11th centuries and includes the rise of the monasteries, once more secular and urban architecture, the craft of church builders. Churches of Greece and Macedonia, Anatolia, Armenia and Georgia, as well as of the West of Byzantium – Venice, Southern Italy and Sicily. The chapter is devoted to Slavonic Balkans – Bulgaria and Serbia and Kievan Rus. The last fourth part of the book describes the times of the Latin Empire, difficult for Byzantium, to the novelty of the architecture of Palewologos and the development of Byzantine ideas in the Balkans and especially in the building programs of the great powers of the epoch Ottoman Empire and Russia. There is a lot more to say about the book of professor Robert Ousterhaut, but we have to leave this to the next issue of this magazine, and better give the space to the words of the author – his text on the architecture of Kievan Rus.
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Pendrill, L. R., A. Allard, N. Fischer, P. M. Harris, J. Nguyen, and I. M. Smith. "Software to Maximize End-User Uptake of Conformity Assessment With Measurement Uncertainty, Including Bivariate Cases. The European EMPIR CASoft Project." NCSL International Measure 13, no. 1 (2021): 58–69. http://dx.doi.org/10.51843/measure.13.1.6.

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Facilitating the uptake of established methodologies for risk-based decision-making in product conformity assessment taking into account measurement uncertainty by providing dedicated software is the aim of the European project EMPIR CASoft(2018–2020), involving the National Measurement Institutes from France, Sweden and the UK, and industrial partner Trescal (FR) as primary supporter. The freely available software helps end-users perform the required risk calculations in accordance with current practice and regulations and extends that current practice to include bivariate cases. The software is also aimed at supporting testing and calibration laboratories in the application of the latest version of the ISO/IEC 17025:2017 standard, which requires that“…the laboratory shall document the decision rule employed, taking into account the level of risk […] associated with the decision rule and apply the decision rule.” Initial experiences following launch of the new software in Spring 2020 are reported.
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"How to RESPOND to Modern Challenges for People Living with HIV: A Profile for a New Cohort Consortium." Microorganisms 8, no. 8 (2020): 1164. http://dx.doi.org/10.3390/microorganisms8081164.

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Background: the International Cohort Consortium of Infectious Disease (RESPOND) is a collaboration dedicated to research on HIV and other infectious diseases. Methods: RESPOND is a flexible organization, with several independent substudies operating under one shared governance. HIV-related variables, including full antiretroviral therapy (ART) history, are collected annually for all participants and merged with substudy specific data into a shared data pool. Incident clinical events are reported using standardized forms. Prospective follow-up started 1/10/17 (enrolment) with retrospective data collected back to 01/01/12. Results: Overall, 17 cohorts from Europe and Australia provided data on 26,258 people living with HIV (PLWH). The majority (43.3%) of the population were white, with men-sex-with-men accounting for 43.3% of the risk for HIV acquisition. The median age was 48 years (IQR 40–56) and 5.2% and 25.5% were known to be co-infected with hepatitis B or C. While 5.3% were ART-naïve, the median duration on ART was 10.1 years (4.8–17.6), with 89.5% having a VL <200 copies/mL and the median CD4 count being 621 cells/µL (438–830). Malignancies (n = 361) and cardiovascular disease (n = 168) were the predominant reported clinical events. Conclusion: RESPOND’s large, diverse study population and standardized clinical endpoints puts the consortium in a unique position to respond to the diverse modern challenges for PLWH.
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El-Ghitany, Mohamed, Azza Galal Farghaly, and Yasmine Mohammed Alkassabany. "Prevalence and risk factors of HBV and HCV co-infection among people living with HIV in an Egyptian setting." Current HIV Research 19 (August 5, 2021). http://dx.doi.org/10.2174/1570162x19666210805095712.

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Background: Human immune deficiency virus (HIV), hepatitis B virus (HBV) and hepatitis C virus (HCV) infections constitute a global health concern. They share common modes of transmission, increasing the likelihood of co-infection. Co-infection accelerates viral replication, promotes the progression of chronic liver diseases and challenges antiviral therapy. There are no available data addressing the magnitude of chronic viral hepatitis co-infection in people living with HIV in Egypt. Nor is there a mandate for HCV/HBV screening. This cross-sectional study provides needed data on HBV and/or HCV co-infection in Egyptian people living with HIV. Subjects and Methods: The study was conducted at the HIV clinic in Alexandria Fever Hospital. The investigation included 168 confirmed HIV cases. All cases were interviewed and tested for HCV-Ab and HBsAg by ELISA. Results: There were 52 (31%) persons who were anti-HCV positive. 40 of them had detectable HCV RNA (76.9%). HIV/HCV co-infection was significantly higher among males (40.7%) compared to only (10.9%) among females (OR = 3). History of imprisonment (OR = 4.84, CI: 1.33-17.62), accidental puncture with protruding needle contaminated with blood (OR = 3.35, CI: 0.99-11.72), alcohol use (OR = 3.03, CI: 1.13-8.09) and male gender (OR = 2.96, CI: 0.99-8.88) were all significant predictors for HIV/HCV co-infection. On the other hand, HIV/HCV co-infection was inversely associated with high education level (OR = 0.28, CI: 0.10-0.76). HBsAg was detected in 4 (2.4%), anti-HBc was detected in 49 or 29.2% of HIV patients. Previous HBV infection (positive anti-HBc/negative anti-HBs) was significantly associated with a history of female genital mutilation circumcision, injection drug use, invasive procedures, non-specific fatigue and HCV-Ab seropositivity. Conclusion: Egyptian people living with HIV have an increased frequency of HCV antibody and HCV infection compared to the general population indicating a higher risk of infection and suggest a higher risk of HCV exposure. Past or present HBV co-infections are also elevated. Routine screening of these viruses in the management protocol of people living with HIV in Egypt is recommended.
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"Buchbesprechungen." Zeitschrift für Historische Forschung 46, no. 4 (2019): 641–754. http://dx.doi.org/10.3790/zhf.46.4.641.

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Rexroth, Frank / Teresa Schröder-Stapper (Hrsg.), Experten, Wissen, Symbole. Performanz und Medialität vormoderner Wissenskulturen (Historische Zeitschrift. Beihefte (Neue Folge), 71), Berlin / Boston 2018, de Gruyter Oldenbourg, 336 S. / Abb., € 89,95. (Lisa Dannenberg-Markel, Aachen) Enenkel, Karl A. E. / Christine Göttler (Hrsg.), Solitudo. Spaces, Places, and Times of Solitude in Late Medieval and Early Modern Cultures (Intersections, 56), Leiden / Boston 2018, Brill, XXXIV u. 568 S. / Abb., € 165,00. (Mirko Breitenstein, Dresden / Leipzig) Tracy, Larissa (Hg.), Medieval and Early Modern Murder. Legal, Literary and Historical Contexts, Woodbridge 2018, Boydell Press, 486 S., £ 60,00. (Benjamin Seebröker, Dresden) Müller, Mario, Verletzende Worte. Beleidigung und Verleumdung in Rechtstexten aus dem Mittelalter und aus dem 16. Jahrhundert (Hildesheimer Universitätsschriften, 33), Hildesheim / Zürich / New York 2017, Olms, 410 S. / Abb., € 78,00. (Gerd Schwerhoff, Dresden) Heebøll-Holm, Thomas / Philipp Höhn / Gregor Rohmann (Hrsg.), Merchants, Pirates, and Smugglers. Criminalization, Economics, and the Transformation of the Maritime World (1200 – 1600) (Discourses of Weakness and Resource Regimes, 6), Frankfurt a. M. / New York 2019, Campus, 431 S., € 43,00. (Sebastian Kolditz, Heidelberg) Fox, Yaniv / Yosi Yisraeli (Hrsg.), Contesting Inter-Religious Conversion in the Medieval World, London / New York 2017, Routledge, VI u. 276 S. / Abb., £ 110,00. (Benjamin Scheller, Essen) Gruber, Elisabeth / Christina Lutter / Oliver J. Schmitt (Hrsg.), Kulturgeschichte der Überlieferung im Mittelalter. Quellen und Methoden zur Geschichte Mittel- und Südosteuropas (UTB, 4554), Köln / Weimar / Wien 2017, Böhlau, 510 S. / Abb., € 29,99. (Grischa Vercamer, Passau) Heiles, Marco, Das Losbuch. Manuskriptologie einer Textsorte des 14. bis 16. Jahrhunderts (Beihefte zum Archiv für Kulturgeschichte, 13), Wien / Köln / Weimar 2018, Böhlau, 574 S. / Abb., € 70,00. (Klaus Oschema, Bochum) Dartmann, Christoph, Die Benediktiner. Von den Anfängen bis zum Ende des Mittelalters (Urban-Taschenbücher; Geschichte der christlichen Orden), Stuttgart 2018, Kohlhammer, 301 S. / Abb., € 26,00. (Kai Hering, Dresden) Linde, Cornelia (Hrsg.), Making and Breaking the Rules. Discussion, Implementation, and Consequences of Dominican Legislation (Studies of the German Historical Institute London), Oxford / New York 2018, Oxford University Press, XII u. 438 S. / Abb., £ 85,00. (Jens Röhrkasten, Birmingham) Bünz, Enno, Die mittelalterliche Pfarrei. Ausgewählte Studien zum 13.–16. Jahrhundert (Spätmittelalter, Humanismus, Reformation, 96), Tübingen 2017, Mohr Siebeck, IX u. 862 S., € 109,00. (Michele C. Ferrari, Erlangen) Beuckers, Klaus G. / Thomas Schilp (Hrsg.), Fragen, Perspektiven und Aspekte der Erforschung mittelalterlicher Frauenstifte. Beiträge der Abschlusstagung des Essener Arbeitskreises für die Erforschung des Frauenstifts (Essener Forschungen zum Frauenstift, 15), Essen 2018, Klartext, 364 S. / Abb., € 32,00. (Helmut Flachenecker, Würzburg) Schöller, Bettina, Zeiten der Erinnerung. Muri und die Habsburger im Mittelalter (Murenser Monografien, 2), Zürich 2018, Chronos, 191 S. / Abb., € 38,00. (Bruno Meier, Baden (CH)) Mandry, Julia, Armenfürsorge, Hospitäler und Bettel in Thüringen in Spätmittelalter und Reformation (1300 – 1600) (Quellen und Forschungen zu Thüringen im Zeitalter der Reformation, 10), Wien / Köln / Weimar 2018, Böhlau, 1052 S. / Abb., € 125,00. (Stefan Michel, Leipzig) Roth, Stefan, Geldgeschichte und Münzpolitik im Herzogtum Braunschweig-Lüneburg im Spätmittelalter, 2 Bde., Teil 1: Die Rechnungsbücher der Braunschweiger Münzstätte; Teil 2: Geldgeschichte und Münzkatalog (Veröffentlichungen der Historischen Kommission für Niedersachsen und Bremen, 293 bzw. 294), Göttingen 2018, Wallstein, 292 S. / Abb., € 19,90 bzw. 717 S. / Abb., € 49,00. (Manfred Mehl, Hamburg) Föller, Carola, Königskinder. Erziehung am Hof Ludwigs IX. des Heiligen von Frankreich (Beihefte zum Archiv für Kulturgeschichte, 88), Wien / Köln / Weimar 2018, Böhlau, 252 S., € 50,00. (Benjamin Müsegades, Heidelberg) Das Urbar des Hochstifts Augsburg von 1316, bearb. v. Thaddäus Steiner (Veröffentlichungen der Schwäbischen Forschungsstelle Augsburg der Kommission für Bayerische Landesgeschichte bei der Bayerischen Akademie der Wissenschaften und der Schwäbischen Forschungsgemeinschaft. Reihe 5a: Urbare, 4), Augsburg 2019, Wißner, VIII u. 168 S., € 19,80. (Wolfgang Wüst, Erlangen) Just, Thomas / Kathrin Kininger / Andrea Sommerlechner / Herwig Weigl (Hrsg.), Privilegium maius. Autopsie, Kontext und Karriere der Fälschungen Rudolfs IV. von Österreich (Veröffentlichungen des Instituts für Österreichische Geschichtsforschung, 69; Mitteilungen des Österreichischen Staatsarchivs, Sonderband 15), Wien / Köln / Weimar 2018, Böhlau, 388 S. / Abb., € 70,00. (Patrick Fiska, Wien) Wolfinger, Lukas, Die Herrschaftsinszenierung Rudolfs IV. von Österreich. Strategien – Publikum – Rezeption (Symbolische Kommunikation in der Vormoderne), Wien / Köln / Weimar 2018, Böhlau, 924 S. / Abb., € 110,00. (Benjamin Müsegades, Heidelberg) Brachthäuser, Urs, Der Kreuzzug gegen Mahdiya 1390. Konstruktionen eines Ereignisses im spätmittelterlichen Mediterraneum (Mittelmeerstudien, 14), Paderborn 2017, Fink / Schöningh, 822 S., € 99,00. (Georg Jostkleigrewe, Halle) Pilat, Liviu / Ovidiu Cristea, The Ottoman Threat and Crusading on the Eastern Border of Christendom during the 15th Century (East Central and Eastern Europe in the Middle Ages, 450 – 1450, 48), Leiden / Boston 2018, Brill, VIII u. 337 S. / Abb., € 174,00. (Thomas Woelki, Berlin) Dümling, Sebastian, Träume der Einfachheit. Gesellschaftsbeobachtungen in den Reformschriften des 15. Jahrhunderts (Historische Studien, 511), Husum 2017, Matthiesen, 250 S., € 39,00. (Birgit Studt, Freiburg i. Br.) Buondelmonti, Christoforo, Description of the Aegean and Other Islands. Copied, with Supplemental Material, by Henricus Martellus Germanus. A Facsimile of the Manuscript at the James Ford Bell Library, University of Minnesota, hrsg. u. übers. v. Evelyn Edson, New York 2018, Italica Press, X u. 190 S. / Abb., $ 100,00. (Ingrid Baumgärtner, Kassel) Schneider, Joachim, Eberhard Windeck und sein „Buch von Kaiser Sigmund“. 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28

Thi Thu Hang, Vu, Nguyen Thi Thu Mau, Nguyen Tran Thuy, et al. "Malignant Hyperthermia and Gene Polymorphisms Related to Inhaled Anesthesia Drug Response." VNU Journal of Science: Medical and Pharmaceutical Sciences 36, no. 1 (2020). http://dx.doi.org/10.25073/2588-1132/vnumps.4209.

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Abstract:
Malignant hyperthermia (MH) is a clinical response happened to patient who is sensitive with inhaled anesthesia drug that could cause suddently death. Many previous studies showed that malignant hyperthermia strongly related to genetic background of patients including RYR1, CACNA1S or STAC3 gene polymorphisms. With the development of high technology such as next generation sequencing, scientists found that 37 to 86 percents of MH cases had RYR1 mutations and approximately 1 percent of those had CACNA1S mutations. Gene analysis testing was recommended to apply for patient with MH medical history or MH patient’s family relations.
 Keywords
 Malignant hyperthermia, inhaled anesthesia, RYR1, CACNA1S, STAC3.
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29

Silva, Fernando César. "Linguagem e o processo de ensino e aprendizagem em Química: leituras contemporâneas de Vigotski apoiadas por Tomasello (Language and the teaching and learning process in Chemistry: contemporary readings of Vygotsky supported by Tomasello)." Revista Eletrônica de Educação 12, no. 3 (2019). http://dx.doi.org/10.14244/198271992765.

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Abstract:
Considering a sociocultural perspective, the role of language in the teaching and learning process in Chemistry goes beyond a simple vehicle for the transfer of information, such as names of substances, laboratory glassware and formulas. This new reading of the role of language in the process of teaching and learning is anchored in Vygostsky's studies, which emphasizes the importance of the social and cultural nature of mental activities. The Tomasello's ideas can clarify the discussion about cultural processes at the origin of language acquisition. For this discussion, in the form of a theoretical essay, from contemporary readings of these authors, some approximations between their ideas are established, highlighting some implications on language in the teaching and learning process in Chemistry, such as: i) students need to participate in their own acquisition of the scientific language; (ii) this acquisition is not through memorization, but through problematization, and (iii) teachers must recognize how students are perceiving that language and not simply consider it as already acquired. However, this debate on the new role of language must be investigated by researchers in the field, since in addition to the difficulties pointed out in this essay, the nominalization process and the grammatical metaphor, for example, are important sources of difficulties found in the acquisition of scientific language.Resumo A partir de uma perspectiva sociocultural, o papel da linguagem no processo de ensino e aprendizagem em Química ultrapassa a característica de um simples veículo para a transferência de informações, como por exemplo, nomes de substâncias, vidrarias de laboratório e fórmulas. Neste contexto, o papel da linguagem no processo de ensino e aprendizagem baseado nos estudos de Vigostski ressalta a importância da natureza social e cultural das atividades mentais. E, a inserção das ideias de Tomasello enriquece a discussão dos processos culturais no desenvolvimento da aquisição da linguagem. Para essa discussão, em forma de ensaio teórico, a partir de leituras contemporâneas desses autores, são estabelecidas algumas aproximações entre suas ideias. A apresentação dessas semelhanças permite clarear o entendimento dos professores acerca do novo papel da linguagem, além de enfatizar implicações importantes relacionadas ao processo de ensino e aprendizagem em Química, tais como: i) os estudantes precisam participar de sua própria aquisição da linguagem científica; ii) essa aquisição pode ser mais efetiva pela problematização, e não pela memorização e, iii) os professores devem reconhecer como os estudantes estão percebendo essa linguagem, e não, simplesmente, considerá-la como já adquirida. No entanto, esse debate sobre o novo papel da linguagem deve seguir adiante pelos pesquisadores da área, visto que, além das dificuldades apontadas neste ensaio, há de se considerar que, o processo de nominalização e a metáfora gramatical, por exemplo, são fontes importantes de dificuldades para a aquisição da linguagem científica.ResumenDesde de una perspectiva sociocultural, el papel del lenguaje en el proceso de enseñanza y aprendizaje en Química excede la característica de un vehículo para la transferencia de informaciones, como por ejemplo nombres de sustancias, vidriería de laboratorio y fórmulas. En este contexto, el papel del lenguaje en el proceso de enseñanza y aprendizaje se ancla en los estudios de Vygostsky, que resalta la importancia de la naturaleza social y cultural de las actividades mentales. Y la inserción de las ideas de Tomasello enriquece la discusión de los procesos culturales en el desarrollo de la adquisición del lenguaje. Para esta discusión, en forma de ensayo teórico, a partir de lecturas contemporáneas de esos autores, se establecen algunas aproximaciones entre sus ideas. La presentación de estas semejanzas permite clarificar el entendimiento de los profesores acerca del nuevo papel del lenguaje, además de enfatizar implicaciones importantes relacionadas al proceso de enseñanza y aprendizaje en Química, tales como: i) los estudiantes necesitan participar de su propia adquisición del lenguaje científico; ii) esa adquisición puede ser más efectiva por la problematización, no por la memorización y, iii) los profesores deben reconocer cómo los estudiantes están percibiendo ese lenguaje, y no, simplemente, considerarla como ya adquirida. Sin embargo, este debate sobre el nuevo papel del lenguaje debe seguir adelante por investigadores del área de Educación, ya que, además de las dificultades señaladas en este ensayo, hay que considerar que el proceso de nominalización y la metáfora gramatical, por ejemplo, son fuentes importantes de dificultades para la adquisición del lenguaje científico.Keywords: Sociocultural perspective, Chemistry Education, Language.Palabras clave: Perspectiva sociocultural, Educación Química, Lenguaje.Palavras-chave: Abordagem sociocultural, Educação em Química, Linguagem.ReferencesÁLLAN, S.; Souza, C. B. A. O modelo de Tomasello sobre a evolução cognitivo-linguística humana. Psicologia: Teoria e Pesquisa, v. 25, n. 2, p. 161-168, 2009.CHILDS, P. E.; MARKIC, S.; RYAN, M. C. The role of language in the teaching and learning of Chemistry. In: GARCÍA-MARTÍNEZ, J.; SERRANO-TORREGROSA, E. (Eds.). Chemistry Education: Best Practices, Opportunities and Trends. Weinheim: Wiley-VCH Verlag GmbH & Co, 2015. Cap. 17. p. 421-445.DRIVER, R.; ASOKO, H.; LEACH, J.; MORTIMER, E.; Scott, P. Constructing scientific knowledge in the classroom. Educational Researcher, v. 23, n. 7, p. 5-12, 1994.HALLIDAY, M.A.K. Some grammatical problems in scientific English. In: Halliday, M. A. K.; MARTIN, J. R. Writing science. London: Falmer Press, 1993.HODSON, D. Teaching and learning science: towards a personalized approach. Berkshire, UK: Open University Press, 1998.JACOB, C. Interdependent operations in chemical language and practice. HYLE–International Journal for Philosophy of Chemistry, v. 7, n. 1, p. 31-50, 2001.KOKKOTAS, Panagiotis V.; RIZAKI, Aikaterini A. Does history of science contribute to the construction of knowledge in the constructivist environments of learning? In: KOKKOTAS, Panagiotis V.; MALAMITZA, Katerina S.; RIZAKI, Aikaterini A. (Eds.). Adapting historical knowledge production to the classroom. Rotterdam: Sense Publishers, 2011. Cap. 5, p. 61-84.LABINGER, Jay A.; WEININGER, Stephen J. Controversy in chemistry: how do you prove a negative? – The cases of Phlogiston and Cold Fusion. Angewandte Chemie International Edition, v. 44, p. 1916-1922, 2005.MARKIC, S.; CHILDS, P. E. How to deal with linguistic issues in chemistry classes. In: Eilks, I.; Hofstein, A. (Eds). Teaching chemistry: a study book. Rotterdam: Sense Publishers, 2013. Cap. 5. p 127-152.MARKIC, S.; CHILDS, P. E. Language and teaching and learning of chemistry. Chemistry Education Research and Practice, v. 17, p. 434-438, 2016.MORTIMER, E. F. Construtivismo, mudança conceitual e ensino de Ciências: para onde vamos? Investigações em Ensino de Ciências, v. 1, n. 1, p. 20-39, 1996.MORTIMER, E. F.; SCOTT, P. Atividade discursiva nas salas de aula de Ciências: uma ferramenta sociocultural para analisar e planejar o ensino. Investigações em Ensino de Ciências, v .7, n. 3, p. 283-306, 2002.MORTIMER, E. F. Linguagem e formação de conceitos no ensino de Ciências. Belo Horizonte: Editora UFMG, 2011. 373 p.MORTIMER, E. F.; SCOTT, p.; EL-HANI, C. N. Bases teóricas e epistemológicas da abordagem dos perfis conceituais. Tecné, Episteme y Didaxis, n. 30, p. 111-125, 2011.MORTIMER, E. F.; EL-HANI, C. N. Uma visão sócio-interacionista e situada dos conceitos e a internalização em Vygotsky. In: IX ENCONTRO NACIONAL DE PESQUISA EM EDUCAÇÃO EM CIÊNCIAS, 2013, Águas de Lindóia. Anais... São Paulo: IX ENPEC, 2013. p. 1-9.PEREIRA, A. P. Distribuição conceitual no Ensino de Física Quântica: uma aproximação sociocultural às teorias de mudança conceitual. 2012. 210f. Tese (Doutorado em Ensino de Física) – Instituto de Física, Universidade Federal do Rio Grande do Sul, Porto Alegre, Rio Grande do Sul, 2012.TABER, K. S. Exploring the language(s) of chemistry education. Chemistry Education Research and Practice, v. 16, p. 193-197, 2015.TOMASELLO, M. Origens culturais da aquisição do conhecimento humano. Martins Fontes: São Paulo, 2003.VIGOTSKI, L. S. A formação social da mente: o desenvolvimento dos processos psicológicos superiores. 5. ed. São Paulo: Martins Fontes, 1994.VYGOTSKY, L. S. The genesis of higher mental functions. In: WERTSCH, J. V. (Ed.). The concept of activity in Soviet psychology, Armonk, NY: Sharpe, 1931/1981. p. 144-188.WELLS, G. Learning and teaching “scientific concepts”: Vygotsky’s ideas revisited. Conference, “Vygotsky and the Human Sciences”, Moscow, Sept. 1994.WERTSCH, J. V. Vygotsky y la formacion social de la mente. Barcelona: Ediciones Paidós, 1988.WOCH, J. The language of chemistry: A study of English chemical vocabulary. Beyond Philology, v. 12, p. 77-108, 2015.
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Kennedy, Ümit, and Emma Maguire. "The Texts and Subjects of Automediality." M/C Journal 21, no. 2 (2018). http://dx.doi.org/10.5204/mcj.1395.

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Being is an empty fiction. The “apparent” world is the only world: the “true world” is just a lie added on to it… —Nietzsche. Anna Poletti: I’m attracted to autobiography in a non-narrative context because I’m very interested in texts that people create that demonstrate their thinking or their fantasies or their processing, generally.Lauren Berlant: Right, in that sense it’s autobiography in your larger sense of what autobiography is: a record of […] processing. —Anna Poletti and Julie Rak with Lauren Berlant. The medium is the message. —Marshall McLuhanWelcome to the M/C Journal issue on automediality. If “automediality” sounds like another academic buzzword to you, you are right. But it is more than a buzzword for scholars interested in exploring the significant role of mediation in auto/biographical engagement. Automediality is, we think, an incredibly useful way of framing and grouping scholarly investigations of the processes and practices that people engage when they mediate their lives and selves in a range of auto/biographical forms.We are incredibly excited to bring you this vibrant collection of research about what we are calling “automediality,” but first it is useful to lay some groundwork in terms of explicitly articulating what we think automediality is and does, and why we think it is necessary.As life writing scholars exploring contemporary examples of digital auto/biography in our own research, we were both struck by the need for a new definition of auto/biography that expands beyond text, beyond narrative, beyond subject in any complete sense or form, to reflect the multiplicity of ways that lives are lived and recorded using new media today. We each found ourselves limited, at times, by existing assumptions about what auto/biography traditionally is. Sidonie Smith and Julia Watson, in their field defining work Reading Autobiography, offer an etymological cue that summarises the prevailing use and perception of autobiographical work: “in Greek, autos denotes ‘self,’ bios ‘life,’ and graphe ‘writing.’ Taken together in this order, the words self life writing offer a brief definition of the autobiography” (1).If “autobiography” has denoted a way to write the self from the location of the self, automediality points to the range of media forms and technologies through which people engage in digital, visual, filmic, performative, textual, and transmediated forms of documenting, constructing and presenting the self. Smith and Watson introduce automediality as a possible theoretical framework for “approaching life storytelling in diverse visual and digital media” (Reading 168). Originally developed by European scholars such as Jörg Dünne and Christian Moser, the term was introduced in order “to expand the definition of how subjectivity is constructed in writing, image, or new media” (Smith and Watson Reading 168).Conjoining autos and media, the concept redresses a tendency in autobiography studies to consider media as “tools” for rendering a pre-existent self. Theorists of automediality emphasize that the choice of medium is determined by self-expression; and the materiality of the medium is constitutive of the subjectivity rendered. Thus media technologies do not simplify or undermine the interiority of the subject but, on the contrary, expand the field of self-representation beyond the literary to cultural and media practices. New media of the self revise notions of identity and the rhetoric and modalities of self-presentation, and they prompt new imaginings of virtual sociality enabled by concepts of community that do not depend on personal encounter. (Reading 168)Looking at auto/biographical practices from a framework of automediality moves away from a conception of texts as able to capture and transmit preexisting selves, lives and identities, and towards an understanding of selves, lives and identities as constructed by and through textual and media practices. It is through creating an autobiographical text that the “self” a person thinks they are comes into being. The mode of creation here, be it a Facebook status update, a memoir, or an alt account, for example, is situated within networks of power, meaning and social capital to shape ways of being a “self” in a particular environment or context. Automedial reading takes all of these formative elements into consideration.Julie Rak suggests that automedia “describes the enactment of a life story in a new media environment” (155), but we think that the term is even more useful as a framework or approach to studying not only new media life stories, but auto/biographical practices as they are enacted in a range of media forms, analogue and digital alike. Importantly, our aim here is not simply to introduce another buzzword, but rather to draw attention to the current need to rethink the significant role of mediation in auto/biographical production, performance, and practices. As Rak points out, “it is time not only to rename the practices we study, but also to think critically about online life as life, and not as the texts many of us are more used to studying, which are meant to represent a life” (156). This kind of critical rethinking about how media is embedded in the living of lives, and the scholarly shift that Rak suggests from examining representation in texts to examining “online life as life” is crucial to the notion of automediality. And it has us—the editors of this issue—divided. A Conversation between EditorsÜmit: choosing “subject” and “process” over “text.”I think what automediality is, which is different to auto/biography, is process rather than product. Automediality allows us to explore how our lives intertwine with different mediums and technologies resulting in new subjects, but subjects in motion. There is no product, there is no complete narrative, there is no snapshot that captures the subject. The subject is always developing, always in motion, always in the “process of doing” (Rak 156), of being and becoming. It is a “moving target” as Smith and Watson suggest (“Virtually” 71). And therefore, automediality, as Rak suggests, is the process of living: living in relationship with media. Where as an autobiographical enquiry has usually (not always) involved the study of a subject in a complete form (although susceptible to other “versions”)—a text in other words, which can be examined by itself—an automedial enquiry has to adapt to the fact that there isn’t a product that can be examined in isolation. As Emma has argued elsewhere, we can never hold “a single cohesive version” of automedial subjects in our hands and we never reach “the end” of a subject’s self-representation as long as they continue to “post” (“Self-Branding” 75). What we are exploring as scholars of automediality is a process of living. How people live, create and present themselves, participate, narrativise, and simply “be” in different spaces, using different mediums and technologies. The mediated lives and subjects that we’re exploring in this issue require new language, new words and definitions. We are not dealing with “texts,” although there are textual components, we are not dealing with “narratives,” although one (or many) is (or are) always in formation (see Rak 156), and most importantly, we are not dealing with “products,” that hold any significance in isolation. What we are dealing with are processes: processes of being, doing, creating, and distributing the self, in relationship with media and their affordances, limitations and participants. My objection to language such as “text” is that it implies something tangible, taking for granted the ephemerality of the subjects of automediality. So often in my research I have taken a “snapshot” of a subject (in the form of a YouTube video, for example) and treated it like a text ready for analysis only to find when I revisit it that it has changed, been edited or contradicted, or completely erased (see Kennedy). And when we treat “snapshots” as “texts” for analysis I think we miss the most important point: that is the process through which the subject was and is being formed (in relationship with the medium, its technologies, and the people and things that congregate and participate in that space). We need to expand the way we explore mediated subjects and lives and “automediality” allows us to do this—it gives us a “space” in which to develop new language and methods of enquiry.Emma: texts are vital to studying automediality.Elsewhere, I have suggested that textuality is key to a definition of automediality: “The aim of an automedial approach is to discover what texts can tell us about cultural understandings of selfhood and what it means to portray ‘real’ life and ‘real’ selves through media. The emphasis is on thinking critically about mediation” (Girls, 22). However, Ümit’s thinking about automedia as process has been instrumental to progressing how I am defining and thinking about automediality. For me, though, (and perhaps my background in literary studies is showing here), framing autobiographical production and performance as texts that we can read is a useful framework that allows us to disentangle and examine abstract, slippery concepts like being, living, identity, and selfhood in process in a way that brings the roles and effects of mediation into sharp focus.Retaining the terminology around texts and textual practices—specifically that branch that is concerned with cultural production—also means that we can observe the labour of auto/biography, which is important for thinking about the economies in which automediation occurs as well as acknowledging the work that goes into creating these self-presentations or performances. It takes skills, labour, literacies, and—for me—nuanced understanding and facility with crucial modalities of reading to participate and "play" in any kind of media form. My definition of reading is broad: people read meaning, identities, lives, media, and the world around them in order to figure out how they fit into any given context, and it is the texts produced in even the most fleeting or participatory automediation that record or hold traces of this work, this process, that we as scholars can then examine.The spirit in which I apply “text” is deeply influenced by the field of semiotics within Cultural Studies. The work of semioticians like Saussure, Althusser, Derrida and Lotman that I studied during my undergraduate degree leads me, like many literary scholars, to think about not only cultural products like books and media as texts, but also bodies, surfaces, ephemeral and immaterial performances, and a range of autobiographical practices as texts. As agents we create meaning by reading, decoding, interpreting, and negotiating texts. The work of mediation, for me, is deeply connected to textual practices.I still think that texts—as well as the practices and processes that go into creating, distributing, and reading them—are a productive framework for examining strategies of self-presentation and identity performance. However, Ümit’s observations around process (articulated in her short essay “Vulnerability” and developed here) is particularly vital to thinking about the context for the participation of produsers in media economies where automedial production is often fleeting, ephemeral, and in flux. And I think that the importance of process in analysing more (apparently or materially) stable media is important, too. One way of thinking about a middle ground between text and subject is by considering the concept of becoming as central to the conceptual framework of automediality. Ümit: finding a middle ground.I agree our difference of opinion about viewing these subjects as texts comes from our different disciplines. For you, Emma, the word “text” is important because it emphasises the agency and labour involved in its creation. As a communications and media scholar, I operate on the assumption that communicating the self involves a huge amount of conscious and unconscious work. I take the agency and labour involved in mediating the self for granted. I still have an issue with “text,” however, as taking the process through which it was created for granted. I do concede, though, that we can’t completely disregard the products of mediation, because there are products (as long as we agree that they are in motion), and these are worthy of study.Although mediated subjects and texts can be fleeting and ephemeral, the fact that they are mediated, as you suggest, means that to some extent they are traceable. The mediation of the self means we can see and track its progression, its influencers, its forms, its relationships and dialogues. Although it is changeable and deletable, “doing” (living in relationship with media) leaves a record. On YouTube, for example, I can see the interactions that take place, through comments, likes and subscriptions, and I can therefore trace the subject as it changes. Mediating the self in this way materialises the process of self-formation. Automediality illuminates the process and makes it accessible to us to research. I think the concept of becoming is a perfect middle ground. “Becoming” as a Middle GroundWe are interested in using the concept of automediality to unpack and examine how selves and lives are brought into being through media forms by examining, simultaneously, both the process of mediation and the product (i.e. the autobiographical subjects and text). A crucial part of this examination is attending to the process of construction, of the process through which the textual self is mediated. One way of thinking about this in relation to the construction of lives and selves, is by thinking about how the concept of becoming is traceable in mediation.Rob Cover’s discussion of becoming in social networking is influential to our thinking here. Cover, drawing on Judith Butler, explains that underlying his approach is “the idea that identity and subjectivity is an ongoing process of becoming, rather than an ontological state of being” (56) and he argues that looking at the practices and artifacts of online identity performance can reveal the intricacies of identity in process. Also important here is the work of Stuart Hall who, in 1989, wrote about becoming in terms of how it is implicated in identity as a cultural practice or process:Cultural identity […] is a matter of 'becoming' as well as of 'being'. […] It is not something which already exists, transcending place, time, history and culture. Cultural identities come from somewhere, have histories. But, like everything which is historical, they undergo constant trans-formation. Far from being eternally fixed […], they are subject to the continuous ‘play’ of history, culture and power. Far from being grounded in a mere 'recovery' of the past, which is waiting to be found, and which, when found, will secure our sense of ourselves into eternity, identities are the names we give to the different ways we are positioned by, and position ourselves within, the narrative of the past. (70)Hall’s description of becoming as the process by which identity is continually brought into being has parallels to how we are thinking of mediation and life narrative in this issue. Hall is speaking about reading and representing identity, about the processes and products through which people enact, express, perform, and consume identity categories. Similarly, we are looking at subjectivities and identities in process, and we both agree that automediality as a conceptual tool and classifying label turns our attention to the ways in which people identify themselves and others using media. Media use, here, encompasses practices of engagement in terms of both consumption and creation. And, increasingly, users participate by engaging in both production and consumption simultaneously, becoming produsers—a term coined by the editor of this journal, Axel Bruns (2). Bruns’s notion of produsers illustrates the complex relationship between consumers, producers and users in the current media economy (2). One of the significant aspects of an automedial enquiry is the blurring of boundaries between creators and consumers. Automedial subjects are created in dialogue with the other participants in the space. The lives and identities are not only merged with the medium and technologies involved in their creation, but also with the other produsers in the space. This is critical when we begin to explore how to research automediality, as an automedial enquiry demands automediation of the researcher. In order to explore these subjects, the researcher must participate, to some extent, in the practice. Exploring subjects on social media, for example, requires the researcher to create an account and therefore participate in the same activity they are observing/consuming/researching.Questions for Automedial EnquiryTaking these ideas from theory to practice, from our point of view, reading auto/biographical texts and practices through a framework of automediality involves asking some of the following questions and paying attention to some of the following elements:What are the affordances, constraints and features of this medium that have shaped how a subject can inscribe, perform, or construct a self-presentation? As Nancy Baym writes, “our ability to construct an online self-presentation ... is limited and enabled by the communicative tools, or affordances, a platform makes available and our skills at strategically managing them” (124).What networks of power traverse this technology, this medium, and thus this mode of self-presentation?How does this performance of selfhood engage the different autobiographical “I”s: the narrating self and the narrated self; the subject and its creator; the online self and the offline IRL (in real life) self or selves. Although, as Smith and Watson state, “theorists of media and autobiography […] approach the constructed self not as an essence but as a subject” (Reading, 71), we have to acknowledge the person or constructs that exist outside of (and informs) the performance. How do these different facets of the self, and identities, speak to each other in automedia? In what networks of production and consumption does the automedia exist? How is the audience positioned in relation to the text or subject?Surface reading: the textual elements that form the interface between reader and story can tell us about what forces are shaping the self-presentations within the text, and also how the reader is positioned in relation to the autobiographical narrative. What does a surface reading reveal about how the self is being constructed by both media conventions and cultural meanings? The possibility of multiple and fragmented selves. The self that a subject performs or creates in one media platform may be a very different self that they perform in another or that they feel themselves to “be” in “real” life. What is the relationship between these selves? How do they inform and speak to each other?Authenticity is always suspect. Rather than a concrete guarantee that the media presentation correlates truthfully or sincerely to the IRL (in real life) identity or life of the narrator, authenticity in automedia is “an effect created by the form and style” of an auto/biographical performance (Maguire Girls, 11; drawing on Poletti Intimate, 28-9; emphasis added). Thus, it is less useful to weigh up how authentic or how real a particular self-presentation or media form is, and more interesting to examine how particular media constructs or creates effects of authenticity, or makes appeals to truth/authenticity. And finally, method: How can we develop methods to explore automedia which critically examine the text/subject, as well as the “process of doing” (Rak) through which the text/subject is being and “becoming” (Hall). Introducing the ArticlesEach of these excellent articles responds to technological effects on selfhood. By canvassing a range of media forms and approaches to conceptualising the mediation of lives and selves, our contributors’ ideas probe new directions for automediality as a framework for reading and thinking through self-mediation.The feature article, authored by Anna Poletti and Julie Rak, proposes that RuPaul’s Drag Race demonstrates automedia in action and suggests that the reality TV show, by modelling “queer time,” presents a challenge to dominant (straight) patterns of temporality in life narratives. This piece presents an argument for considering how identities that have been positioned as marginal are able, through automediality, to reconfigure understandings of what a life and a self can look like.Wes Hill addresses a key claim that we are making when we talk about autmediality: that media interfaces and contexts shape and construct the forms of selfhood that are brought into being through them. Hill takes the case study of artist and filmmaker Ryan Trecartin and argues that Trecartin’s videos demonstrate a fragmented set of identities that are deeply constituted by a style of performance that Hill calls “Internet-era camp.” Here, Internet-era camp becomes a mode through which to constitute the self through fragmented sets of intertextual and affective meanings. Emily van der Nagel highlights the multi-faceted nature of the mediated self through her investigation of Alt (alternative) accounts on Twitter. Her article demonstrates the way people use different accounts on the same platform for different facets of the self, and for different audiences. Isabel Pederson and Kristen Aspevig extend our discussion of automediality to explore agency and consent in the example of children producing their own automedial subjects and texts on YouTube, in the form of toy reviews. Kylie Cardell explores the digital self-tracking device many of us wear on our wrists, the Fitbit, and asks whether this wearable technology constitutes a diary. In her article, Cardell examines how a Fitbit can become an almanac for self-improvement, where the constant tracking of our physical behaviour changes the way that we live.Anu A Harju critically examines the world of “fatshion” blogging to reveal the relational way “fatshionistas” are formed in dialogue with medium, community and market. Harju situates the self as a product of relations, “borne out of them as well as dependent on them.” Chad Habel takes up masculine gender performance in video games by investigating how genre facilitates (or doesn’t) particular modes of identification by coaxing aggressive gameplay.Mick Broderick, Stuart Marshall Bender and Tony McHugh take a look how artificial intelligence technologies are currently being used to create immersive virtual reality experiences. They question the use of trauma in such projects, and suggest that affect—particularly when used to explore suffering within virtual worlds—needs careful thought moving forward with these technologies.ConclusionThis collection of interdisciplinary scholarship is an exploration of the different ways that people mediate the self. Focusing on mediation as a process that brings the subject into being, these essays explore the connections between lives, selves, identities and media technologies. The textual constructs that hold selves together become traces or products that can perform social functions, but they also have immense richness as objects of study. By taking apart and examining the processes and effects of mediation on life narratives, as scholars we are able to re-focus the microscope on the becoming of lives, selves and identities that are constructed in autobiographical texts. In seeking contributions for this collection, we were guided by two key questions: How do people mediate their identities, selves and experiences? How do media forms and conventions limit or facilitate the possibilities for particular kinds of selfhood to be articulated? Scholars of life narrative warn us that “the self” is not a unified and pre-existing entity that can simply be transcribed or translated through media. Rather, the self is brought into being through writing—or mediation. Media technologies like the camera, the diary, social media platforms, and books each have conventions, affordances, abilities and limits that both enable and restrict the kinds of self-presentation that are possible. Particular media bring particular subjectivities to life. It is our opinion that examining such sites and modes of automediality can tell us about the ways in which “technologies and subjectivity” are connected (Smith and Watson “Virtually” 77), and this is what we hope this collection of work offers to scholars of media and life narrative, as well as those working in interrelated fields. But this is only the beginning. The interfaces between life narrative and media technologies remains an exciting space for new ideas and theories to flourish.Future avenues for investigation of automediality might include examining: the platforms, mediums and technologies of automediality; the affordances of automediality for alternative narratives and identities; the vulnerabilities of mediated narratives and identities; the mediated self as brand/consumable product; cases that explore when automediality is lasting and permanent and when it is ephemeral and shifting; and multiple methodologies for investigating the mediated self, particularly in the context of digital media. An upcoming development that we’re particularly excited about is Anna Poletti’s forthcoming monograph Biomediations which will, we expect, move this thinking forward again.We hope that this issue of M/C Journal inspires more ideas about how media shapes the kinds of selves we think we are, now, in the past, and into the future. ReferencesBaym, Nancy K. Personal Connections in the Digital Age. 2nd ed. Malden, MA: Polity, 2015. Bruns, Axel. Blogs, Wikipedia, Second Life, and Beyond: From Production to Produsage. New York: Peter Lang, 2008.Cover, Rob. “Becoming and Belonging: Performativity, Subjectivity, and the Cultural Purposes of Social Networking.” Identity Technologies: Constructing the Self Online. Eds. Anna Poletti and Julie Rak. Madison: U of Wisconsin P, 2014. 55-69.Hall, Stuart. “Cultural Identity and Cinematic Representation.” Framework: The Journal of Cinema and Media 36 (1989): 68-81.Kennedy, Ümit. “The Vulnerability of Contemporary Digital Autobiography.” a/b Auto/Biography Studies 32.2 (2017): 409-11.Maguire, Emma. Girls, Autobiography, Media: Gender and Self-Meditation in Digital Economies. London: Palgrave Macmillan, 2018.———. “Self-Branding, Hotness, and Girlhood in the Video Blogs of Jenna Marbles.” Biography 38.1 (2015): 72-86.Nietzsche, Friedrich Wilhelm. “Twilight of the Idols, or How to Philosophize with a Hammer.” The Anti-Christ, Ecce Homo, Twilight of the Idols, and Other Writings. Eds. Aaron Ridley and Judith Norman. Trans. Judith Norman. Cambridge: Cambridge UP, 2005. 153-230.Poletti, Anna. Biomediations. New York: New York UP, forthcoming 2019.———. Intimate Ephemera: Reading Young Lives in Australian Zine Culture. Carlton, VIC: Melbourne UP, 2008.Poletti, Anna, and Julie Rak. “The Blog as Experimental Setting: An Interview with Lauren Berlant.” Identity Technologies: Constructing the Self Online. Eds. Anna Poletti and Julie Rak. Madison: U of Wisconsin P, 2014. 259-72.Rak, Julie. “Life Writing versus Automedia: The Sims 3 Game as a Life Lab.” Biography 38.2 (2015): 155-80.Smith, Sidonie, and Julia Watson. Reading Autobiography: A Guide for Interpreting Life Narratives. 2nd ed. Minneapolis: U of Minnesota P, 2010.———. “Virtually Me: A Toolbox about Online Self-Presentation.” Identity Technologies: Constructing the Self Online. Eds. Anna Poletti and Julie Rak. Madison: U of Wisconsin P, 2014. 70-95.
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31

Gantley, Michael J., and James P. Carney. "Grave Matters: Mediating Corporeal Objects and Subjects through Mortuary Practices." M/C Journal 19, no. 1 (2016). http://dx.doi.org/10.5204/mcj.1058.

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IntroductionThe common origin of the adjective “corporeal” and the noun “corpse” in the Latin root corpus points to the value of mortuary practices for investigating how the human body is objectified. In post-mortem rituals, the body—formerly the manipulator of objects—becomes itself the object that is manipulated. Thus, these funerary rituals provide a type of double reflexivity, where the object and subject of manipulation can be used to reciprocally illuminate one another. To this extent, any consideration of corporeality can only benefit from a discussion of how the body is objectified through mortuary practices. This paper offers just such a discussion with respect to a selection of two contrasting mortuary practices, in the context of the prehistoric past and the Classical Era respectively. At the most general level, we are motivated by the same intellectual impulse that has stimulated expositions on corporeality, materiality, and incarnation in areas like phenomenology (Merleau-Ponty 77–234), Marxism (Adorno 112–119), gender studies (Grosz vii–xvi), history (Laqueur 193–244), and theology (Henry 33–53). That is to say, our goal is to show that the body, far from being a transparent frame through which we encounter the world, is in fact a locus where historical, social, cultural, and psychological forces intersect. On this view, “the body vanishes as a biological entity and becomes an infinitely malleable and highly unstable culturally constructed product” (Shilling 78). However, for all that the cited paradigms offer culturally situated appreciations of corporeality; our particular intellectual framework will be provided by cognitive science. Two reasons impel us towards this methodological choice.In the first instance, the study of ritual has, after several decades of stagnation, been rewarded—even revolutionised—by the application of insights from the new sciences of the mind (Whitehouse 1–12; McCauley and Lawson 1–37). Thus, there are good reasons to think that ritual treatments of the body will refract historical and social forces through empirically attested tendencies in human cognition. In the present connection, this means that knowledge of these tendencies will reward any attempt to theorise the objectification of the body in mortuary rituals.In the second instance, because beliefs concerning the afterlife can never be definitively judged to be true or false, they give free expression to tendencies in cognition that are otherwise constrained by the need to reflect external realities accurately. To this extent, they grant direct access to the intuitive ideas and biases that shape how we think about the world. Already, this idea has been exploited to good effect in areas like the cognitive anthropology of religion, which explores how counterfactual beings like ghosts, spirits, and gods conform to (and deviate from) pre-reflective cognitive patterns (Atran 83–112; Barrett and Keil 219–224; Barrett and Reed 252–255; Boyer 876–886). Necessarily, this implies that targeting post-mortem treatments of the body will offer unmediated access to some of the conceptual schemes that inform thinking about human corporeality.At a more detailed level, the specific methodology we propose to use will be provided by conceptual blending theory—a framework developed by Gilles Fauconnier, Mark Turner, and others to describe how structures from different areas of experience are creatively blended to form a new conceptual frame. In this system, a generic space provides the ground for coordinating two or more input spaces into a blended space that synthesises them into a single output. Here this would entail using natural or technological processes to structure mortuary practices in a way that satisfies various psychological needs.Take, for instance, W.B. Yeats’s famous claim that “Too long a sacrifice / Can make a stone of the heart” (“Easter 1916” in Yeats 57-8). Here, the poet exploits a generic space—that of everyday objects and the effort involved in manipulating them—to coordinate an organic input from that taxonomy (the heart) with an inorganic input (a stone) to create the blended idea that too energetic a pursuit of an abstract ideal turns a person into an unfeeling object (the heart-as-stone). Although this particular example corresponds to a familiar rhetorical figure (the metaphor), the value of conceptual blending theory is that it cuts across distinctions of genre, media, language, and discourse level to provide a versatile framework for expressing how one area of human experience is related to another.As indicated, we will exploit this versatility to investigate two ways of objectifying the body through the examination of two contrasting mortuary practices—cremation and inhumation—against different cultural horizons. The first of these is the conceptualisation of the body as an object of a technical process, where the post-mortem cremation of the corpse is analogically correlated with the metallurgical refining of ore into base metal. Our area of focus here will be Bronze Age cremation practices. The second conceptual scheme we will investigate focuses on treatments of the body as a vegetable object; here, the relevant analogy likens the inhumation of the corpse to the planting of a seed in the soil from which future growth will come. This discussion will centre on the Classical Era. Burning: The Body as Manufactured ObjectThe Early and Middle Bronze Age in Western Europe (2500-1200 BCE) represented a period of change in funerary practices relative to the preceding Neolithic, exemplified by a move away from the use of Megalithic monuments, a proliferation of grave goods, and an increase in the use of cremation (Barrett 38-9; Cooney and Grogan 105-121; Brück, Material Metaphors 308; Waddell, Bronze Age 141-149). Moreover, the Western European Bronze Age is characterised by a shift away from communal burial towards single interment (Barrett 32; Bradley 158-168). Equally, the Bronze Age in Western Europe provides us with evidence of an increased use of cist and pit cremation burials concentrated in low-lying areas (Woodman 254; Waddell, Prehistoric 16; Cooney and Grogan 105-121; Bettencourt 103). This greater preference for lower-lying location appears to reflect a distinctive change in comparison to the distribution patterns of the Neolithic burials; these are often located on prominent, visible aspects of a landscape (Cooney and Grogan 53-61). These new Bronze Age burial practices appear to reflect a distancing in relation to the territories of the “old ancestors” typified by Megalithic monuments (Bettencourt 101-103). Crucially, the Bronze Age archaeological record provides us with evidence that indicates that cremation was becoming the dominant form of deposition of human remains throughout Central and Western Europe (Sørensen and Rebay 59-60).The activities associated with Bronze Age cremations such as the burning of the body and the fragmentation of the remains have often been considered as corporeal equivalents (or expressions) of the activities involved in metal (bronze) production (Brück, Death 84-86; Sørensen and Rebay 60–1; Rebay-Salisbury, Cremations 66-67). There are unequivocal similarities between the practices of cremation and contemporary bronze production technologies—particularly as both processes involve the transformation of material through the application of fire at temperatures between 700 ºC to 1000 ºC (Musgrove 272-276; Walker et al. 132; de Becdelievre et al. 222-223).We assert that the technologies that define the European Bronze Age—those involved in alloying copper and tin to produce bronze—offered a new conceptual frame that enabled the body to be objectified in new ways. The fundamental idea explored here is that the displacement of inhumation by cremation in the European Bronze Age was motivated by a cognitive shift, where new smelting technologies provided novel conceptual metaphors for thinking about age-old problems concerning human mortality and post-mortem survival. The increased use of cremation in the European Bronze Age contrasts with the archaeological record of the Near Eastern—where, despite the earlier emergence of metallurgy (3300–3000 BCE), we do not see a notable proliferation in the use of cremation in this region. Thus, mortuary practices (i.e. cremation) provide us with an insight into how Western European Bronze Age cultures mediated the body through changes in technological objects and processes.In the terminology of conceptual blending, the generic space in question centres on the technical manipulation of the material world. The first input space is associated with the anxiety attending mortality—specifically, the cessation of personal identity and the extinction of interpersonal relationships. The second input space represents the technical knowledge associated with bronze production; in particular, the extraction of ore from source material and its mixing with other metals to form an alloy. The blended space coordinates these inputs to objectify the human body as an object that is ritually transformed into a new but more durable substance via the cremation process. In this contention we use the archaeological record to draw a conceptual parallel between the emergence of bronze production technology—centring on transition of naturally occurring material to a new subsistence (bronze)—and the transitional nature of the cremation process.In this theoretical framework, treating the body as a mixture of substances that can be reduced to its constituents and transformed through technologies of cremation enabled Western European Bronze Age society to intervene in the natural process of putrefaction and transform the organic matter into something more permanent. This transformative aspect of the cremation is seen in the evidence we have for secondary burial practices involving the curation and circulation of cremated bones of deceased members of a group (Brück, Death 87-93). This evidence allows us to assert that cremated human remains and objects were considered products of the same transformation into a more permanent state via burning, fragmentation, dispersal, and curation. Sofaer (62-69) states that the living body is regarded as a person, but as soon as the transition to death is made, the body becomes an object; this is an “ontological shift in the perception of the body that assumes a sudden change in its qualities” (62).Moreover, some authors have proposed that the exchange of fragmented human remains was central to mortuary practices and was central in establishing and maintaining social relations (Brück, Death 76-88). It is suggested that in the Early Bronze Age the perceptions of the human body mirrored the perceptions of objects associated with the arrival of the new bronze technology (Brück, Death 88-92). This idea is more pronounced if we consider the emergence of bronze technology as the beginning of a period of capital intensification of natural resources. Through this connection, the Bronze Age can be regarded as the point at which a particular natural resource—in this case, copper—went through myriad intensive manufacturing stages, which are still present today (intensive extraction, production/manufacturing, and distribution). Unlike stone tool production, bronze production had the addition of fire as the explicit method of transformation (Brück, Death 88-92). Thus, such views maintain that the transition achieved by cremation—i.e. reducing the human remains to objects or tokens that could be exchanged and curated relatively soon after the death of the individual—is equivalent to the framework of commodification connected with bronze production.A sample of cremated remains from Castlehyde in County Cork, Ireland, provides us with an example of a Bronze Age cremation burial in a Western European context (McCarthy). This is chosen because it is a typical example of a Bronze Age cremation burial in the context of Western Europe; also, one of the authors (MG) has first-hand experience in the analysis of its associated remains. The Castlehyde cremation burial consisted of a rectangular, stone-lined cist (McCarthy). The cist contained cremated, calcined human remains, with the fragments generally ranging from a greyish white to white in colour; this indicates that the bones were subject to a temperature range of 700-900ºC. The organic content of bone was destroyed during the cremation process, leaving only the inorganic matrix (brittle bone which is, often, described as metallic in consistency—e.g. Gejvall 470-475). There is evidence that remains may have been circulated in a manner akin to valuable metal objects. First of all, the absence of long bones indicates that there may have been a practice of removing salient remains as curatable records of ancestral ties. Secondly, remains show traces of metal staining from objects that are no longer extant, which suggests that graves were subject to secondary burial practices involving the removal of metal objects and/or human bone. To this extent, we can discern that human remains were being processed, curated, and circulated in a similar manner to metal objects.Thus, there are remarkable similarities between the treatment of the human body in cremation and bronze metal production technologies in the European Bronze Age. On the one hand, the parallel between smelting and cremation allowed death to be understood as a process of transformation in which the individual was removed from processes of organic decay. On the other hand, the circulation of the transformed remains conferred a type of post-mortem survival on the deceased. In this way, cremation practices may have enabled Bronze Age society to symbolically overcome the existential anxiety concerning the loss of personhood and the breaking of human relationships through death. In relation to the former point, the resurgence of cremation in nineteenth century Europe provides us with an example of how the disposal of a human body can be contextualised in relation to socio-technological advancements. The (re)emergence of cremation in this period reflects the post-Enlightenment shift from an understanding of the world through religious beliefs to the use of rational, scientific approaches to examine the natural world, including the human body (and death). The controlled use of fire in the cremation process, as well as the architecture of crematories, reflected the industrial context of the period (Rebay-Salisbury, Inhumation 16).With respect to the circulation of cremated remains, Smith suggests that Early Medieval Christian relics of individual bones or bone fragments reflect a reconceptualised continuation of pre-Christian practices (beginning in Christian areas of the Roman Empire). In this context, it is claimed, firstly, that the curation of bone relics and the use of mobile bone relics of important, saintly individuals provided an embodied connection between the sacred sphere and the earthly world; and secondly, that the use of individual bones or fragments of bone made the Christian message something portable, which could be used to reinforce individual or collective adherence to Christianity (Smith 143-167). Using the example of the Christian bone relics, we can thus propose that the curation and circulation of Bronze Age cremated material may have served a role similar to tools for focusing religiously oriented cognition. Burying: The Body as a Vegetable ObjectGiven that the designation “the Classical Era” nominates the entirety of the Graeco-Roman world (including the Near East and North Africa) from about 800 BCE to 600 CE, there were obviously no mortuary practices common to all cultures. Nevertheless, in both classical Greece and Rome, we have examples of periods when either cremation or inhumation was the principal funerary custom (Rebay-Salisbury, Inhumation 19-21).For instance, the ancient Homeric texts inform us that the ancient Greeks believed that “the spirit of the departed was sentient and still in the world of the living as long as the flesh was in existence […] and would rather have the body devoured by purifying fire than by dogs or worms” (Mylonas 484). However, the primary sources and archaeological record indicate that cremation practices declined in Athens circa 400 BCE (Rebay-Salisbury, Inhumation 20). With respect to the Roman Empire, scholarly opinion argues that inhumation was the dominant funerary rite in the eastern part of the Empire (Rebay-Salisbury, Inhumation 17-21; Morris 52). Complementing this, the archaeological and historical record indicates that inhumation became the primary rite throughout the Roman Empire in the first century CE. Inhumation was considered to be an essential rite in the context of an emerging belief that a peaceful afterlife was reflected by a peaceful burial in which bodily integrity was maintained (Rebay-Salisbury, Inhumation 19-21; Morris 52; Toynbee 41). The question that this poses is how these beliefs were framed in the broader discourses of Classical culture.In this regard, our claim is that the growth in inhumation was driven (at least in part) by the spread of a conceptual scheme, implicit in Greek fertility myths that objectify the body as a seed. The conceptual logic here is that the post-mortem continuation of personal identity is (symbolically) achieved by objectifying the body as a vegetable object that will re-grow from its own physical remains. Although the dominant metaphor here is vegetable, there is no doubt that the motivating concern of this mythological fabulation is human mortality. As Jon Davies notes, “the myths of Hades, Persephone and Demeter, of Orpheus and Eurydice, of Adonis and Aphrodite, of Selene and Endymion, of Herakles and Dionysus, are myths of death and rebirth, of journeys into and out of the underworld, of transactions and transformations between gods and humans” (128). Thus, such myths reveal important patterns in how the post-mortem fate of the body was conceptualised.In the terminology of mental mapping, the generic space relevant to inhumation contains knowledge pertaining to folk biology—specifically, pre-theoretical ideas concerning regeneration, survival, and mortality. The first input space attaches to human mortality; it departs from the anxiety associated with the seeming cessation of personal identity and dissolution of kin relationships subsequent to death. The second input space is the subset of knowledge concerning vegetable life, and how the immersion of seeds in the soil produces a new generation of plants with the passage of time. The blended space combines the two input spaces by way of the funerary script, which involves depositing the body in the soil with a view to securing its eventual rebirth by analogy with the sprouting of a planted seed.As indicated, the most important illustration of this conceptual pattern can be found in the fertility myths of ancient Greece. The Homeric Hymns, in particular, provide a number of narratives that trace out correspondences between vegetation cycles, human mortality, and inhumation, which inform ritual practice (Frazer 223–404; Carney 355–65; Sowa 121–44). The Homeric Hymn to Demeter, for instance, charts how Persephone is abducted by Hades, god of the dead, and taken to his underground kingdom. While searching for her missing daughter, Demeter, goddess of fertility, neglects the earth, causing widespread devastation. Matters are resolved when Zeus intervenes to restore Persephone to Demeter. However, having ingested part of Hades’s kingdom (a pomegranate seed), Persephone is obliged to spend half the year below ground with her captor and the other half above ground with her mother.The objectification of Persephone as both a seed and a corpse in this narrative is clearly signalled by her seasonal inhumation in Hades’ chthonic realm, which is at once both the soil and the grave. And, just as the planting of seeds in autumn ensures rebirth in spring, Persephone’s seasonal passage from the Kingdom of the Dead nominates the individual human life as just one season in an endless cycle of death and rebirth. A further signifying element is added by the ingestion of the pomegranate seed. This is evocative of her being inseminated by Hades; thus, the coordination of vegetation cycles with life and death is correlated with secondary transition—that from childhood to adulthood (Kerényi 119–183).In the examples given, we can see how the Homeric Hymn objectifies both the mortal and sexual destiny of the body in terms of thresholds derived from the vegetable world. Moreover, this mapping is not merely an intellectual exercise. Its emotional and social appeal is visible in the fact that the Eleusinian mysteries—which offered the ritual homologue to the Homeric Hymn to Demeter—persisted from the Mycenaean period to 396 CE, one of the longest recorded durations for any ritual (Ferguson 254–9; Cosmopoulos 1–24). In sum, then, classical myth provided a precedent for treating the body as a vegetable object—most often, a seed—that would, in turn, have driven the move towards inhumation as an important mortuary practice. The result is to create a ritual form that makes key aspects of human experience intelligible by connecting them with cyclical processes like the seasons of the year, the harvesting of crops, and the intergenerational oscillation between the roles of parent and child. Indeed, this pattern remains visible in the germination metaphors and burial practices of contemporary religions such as Christianity, which draw heavily on the symbolism associated with mystery cults like that at Eleusis (Nock 177–213).ConclusionWe acknowledge that our examples offer a limited reflection of the ethnographic and archaeological data, and that they need to be expanded to a much greater degree if they are to be more than merely suggestive. Nevertheless, suggestiveness has its value, too, and we submit that the speculations explored here may well offer a useful starting point for a larger survey. In particular, they showcase how a recurring existential anxiety concerning death—involving the fear of loss of personal identity and kinship relations—is addressed by different ways of objectifying the body. Given that the body is not reducible to the objects with which it is identified, these objectifications can never be entirely successful in negotiating the boundary between life and death. In the words of Jon Davies, “there is simply no let-up in the efforts by human beings to transcend this boundary, no matter how poignantly each failure seemed to reinforce it” (128). For this reason, we can expect that the record will be replete with conceptual and cognitive schemes that mediate the experience of death.At a more general level, it should also be clear that our understanding of human corporeality is rewarded by the study of mortuary practices. No less than having a body is coextensive with being human, so too is dying, with the consequence that investigating the intersection of both areas is likely to reveal insights into issues of universal cultural concern. For this reason, we advocate the study of mortuary practices as an evolving record of how various cultures understand human corporeality by way of external objects.ReferencesAdorno, Theodor W. Metaphysics: Concept and Problems. Trans. Rolf Tiedemann. Stanford: Stanford UP, 2002.Atran, Scott. In Gods We Trust: The Evolutionary Landscape of Religion. Oxford: Oxford UP, 2002.Barrett, John C. “The Living, the Dead and the Ancestors: Neolithic and Bronze Age Mortuary Practices.” The Archaeology of Context in the Neolithic and Bronze Age: Recent Trends. Eds. John. C. Barrett and Ian. A. Kinnes. University of Sheffield: Department of Archaeology and Prehistory, 1988. 30-41.Barrett, Justin, and Frank Keil. “Conceptualizing a Nonnatural Entity: Anthropomorphism in God Concepts.” Cognitive Psychology 31.3 (1996): 219–47.Barrett, Justin, and Emily Reed. “The Cognitive Science of Religion.” The Psychologist 24.4 (2011): 252–255.Bettencourt, Ana. “Life and Death in the Bronze Age of the NW of the Iberian Peninsula.” The Materiality of Death: Bodies, Burials, Beliefs. Eds. Fredrik Fahlanderand and Terje Osstedaard. Oxford: Archaeopress, 2008. 99-105.Boyer, Pascal. “Cognitive Tracks of Cultural Inheritance: How Evolved Intuitive Ontology Governs Cultural Transmission.” American Anthropologist 100.4 (1999): 876–889.Bradley, Richard. The Prehistory of Britain and Ireland. Cambridge: Cambridge UP, 2007.Brück, Joanna. “Material Metaphors: The Relational Construction of Identity in Bronze Age Burials in Ireland and Britain” Journal of Social Archaeology 4(3) (2004): 307-333.———. “Death, Exchange and Reproduction in the British Bronze Age.” European Journal of Archaeology 9.1 (2006): 73–101.Carney, James. “Narrative and Ontology in Hesiod’s Homeric Hymn to Demeter: A Catastrophist Approach.” Semiotica 167.1 (2007): 337–368.Cooney, Gabriel, and Eoin Grogan. Irish Prehistory: A Social Perspective. Dublin: Wordwell, 1999.Cosmopoulos, Michael B. “Mycenean Religion at Eleusis: The Architecture and Stratigraphy of Megaron B.” Greek Mysteries: The Archaeology and Ritual of Ancient Greek Secret Cults. Ed. Michael B. Cosmopoulos. London: Routledge, 2003. 1–24.Davies, Jon. Death, Burial, and Rebirth in the Religions of Antiquity. London: Psychology Press, 1999.De Becdelievre, Camille, Sandrine Thiol, and Frédéric Santos. “From Fire-Induced Alterations on Human Bones to the Original Circumstances of the Fire: An Integrated Approach of Human Remains Drawn from a Neolithic Collective Burial”. Journal of Archaeological Science: Reports 4 (2015) 210–225.Fauconnier, Gilles, and Mark Turner. The Way We Think: Conceptual Blending and the Mind’s Hidden Complexities. New York: Basic Books, 2002.Ferguson, Everett. Backgrounds of Early Christianity. Grand Rapids, MI: Wm. B. Eerdmans Publishing, 2003.Frazer, James. The Golden Bough: A Study in Magic and Religion. Oxford: Oxford UP, 1998.Gejvall, Nils. "Cremations." Science and Archaeology: A Survey of Progress and Research. Eds. Don Brothwell and Eric Higgs. London: Thames and Hudson, 1969. 468-479.Grosz, Elizabeth. Volatile Bodies: Toward a Corporeal Feminism. Bloomington: Indiana UP, 1994.Henry, Michel. I Am the Truth: Toward a Philosophy of Christianity. Trans. Susan Emanuel. Stanford: Stanford UP, 2003.Kerényi, Karl. “Kore.” The Science of Mythology. Trans. Richard F.C. Hull. London: Routledge, 1985. 119–183.Laqueur, Thomas. Making Sex: Body and Gender from the Greeks to Freud. Cambridge MA: Harvard UP, 1990.McCarthy, Margaret. “2003:0195 - Castlehyde, Co. Cork.” Excavations.ie. The Department of Arts, Heritage and the Gaeltacht, 4 July 2003. 12 Jan. 2016 <http://www.excavations.ie/report/2003/Cork/0009503/>.McCauley, Robert N., and E. Thomas Lawson. Bringing Ritual to Mind: Psychological Foundations of Cultural Forms. Cambridge: Cambridge UP, 2002.Merleau-Ponty, Maurice. Phenomenology of Perception. Trans: Colin Smith. London: Routledge, 2002.Morris, Ian. Death Ritual and Social Structure in Classical Antiquity. Cambridge: Cambridge UP, 1992.Musgrove, Jonathan. “Dust and Damn'd Oblivion: A Study of Cremation in Ancient Greece.” The Annual of the British School at Athens 85 (1990), 271-299.Mylonas, George. “Burial Customs.” A Companion to Homer. Eds. Alan Wace and Frank. H. Stubbings. London: Macmillan, 1962. 478-488.Nock, Arthur. D. “Hellenistic Mysteries and Christian Sacraments.” Mnemosyne 1 (1952): 177–213.Rebay-Salisbury, Katherina. "Cremations: Fragmented Bodies in the Bronze and Iron Ages." Body Parts and Bodies Whole: Changing Relations and Meanings. Eds. Katherina Rebay-Salisbury, Marie. L. S. Sørensen, and Jessica Hughes. Oxford: Oxbow, 2010. 64-71.———. “Inhumation and Cremation: How Burial Practices Are Linked to Beliefs.” Embodied Knowledge: Historical Perspectives on Technology and Belief. Eds Marie. L.S. Sørensen and Katherina Rebay-Salisbury. Oxford: Oxbow, 2012. 15-26.Shilling, Chris. The Body and Social Theory. Nottingham: SAGE, 2012.Smith, Julia M.H. “Portable Christianity: Relics in the Medieval West (c.700–1200).” Proceedings of the British Academy 181 (2012): 143–167.Sofaer, Joanna R. The Body as Material Culture: A Theoretical Osteoarchaeology. Cambridge: Cambridge UP, 2006.Sørensen, Marie L.S., and Katharina Rebay-Salisbury. “From Substantial Bodies to the Substance of Bodies: Analysis of the Transition from Inhumation to Cremation during the Middle Bronze Age in Europe.” Past Bodies: Body-Centered Research in Archaeology. Eds. Dušan Broić and John Robb. Oxford: Oxbow Books, 2008. 59–68.Sowa, Cora Angier. Traditional Themes and the Homeric Hymns. Wauconda, IL: Bolchazy-Carducci Publishers, 1984.Toynbee, Jocelyn M.C. Death and Burial in the Roman World. London: Thames and Hudson, 1971.Waddell, John. The Bronze Age Burials of Ireland. Galway: Galway UP, 1990.———. The Prehistoric Archaeology of Ireland. Galway: Galway UP, 2005.Walker, Philip L., Kevin W.P. Miller, and Rebecca Richman. “Time, Temperature, and Oxygen Availability: An Experimental Study of the Effects of Environmental Conditions on the Colour and Organic Content of Cremated Bone.” The Analysis of Burned Human Remains. Eds. Christopher W. Schmidt and Steven A. Symes. London: Academic Press, 2008. 129–135.Whitehouse, Harvey. Arguments and Icons: Divergent Modes of Religiosity. Oxford: Oxford UP, 2000.Woodman Peter. “Prehistoric Settlements and Environment.” The Quaternary History of Ireland. Eds. Kevin J. Edwards and William P. Warren. London: Academic Press, 1985. 251-278.Yeats, William Butler. “Easter 1916.” W.B. Yeats: The Major Works. Ed. Edward Larrissey. Oxford: Oxford UP, 1997. 85–87.
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Daniel, Ryan. "Artists and the Rite of Passage North to the Temperate Zone." M/C Journal 20, no. 6 (2017). http://dx.doi.org/10.5204/mcj.1357.

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IntroductionThree broad stages of Australia’s arts and culture sectors may be discerned with reference to the Northern Hemisphere. The first is in Australia’s early years where artists travelled to the metropoles of Europe to learn from acknowledged masters, to view the great works and to become part of a broader cultural scene. The second is where Australian art was promoted internationally, which to some extent began in the 1960s with exhibitions such as the 1961 ‘Survey of recent Australian painting’ at the Whitechapel gallery. The third relates to the strong promotion and push to display and sell Indigenous art, which has been a key area of focus since the 1970s.The Allure of the NorthFor a long time Australasian artists have mostly travelled to Britain (Britain) or Europe (Cooper; Frost; Inkson and Carr), be they writers, painters or musicians for example. Hecq (36) provides a useful overview of the various periods of expatriation from Australia, referring to the first significant phase at the end of the twentieth century when many painters left “to complete their atelier instruction in Paris and London”. Many writers also left for the north during this time, with a number of women travelling overseas on account of “intellectual pressures as well as intellectual isolation”(Hecq 36). Among these, Miles Franklin left Australia in “an open act of rebellion against the repressive environment of her family and colonial culture” (37). There also existed “a belief that ‘there’ is better than ‘here’” (de Groen vii) as well as a “search for the ideal” (viii). World War I led to stronger Anglo-Australian relations hence an increase in expatriation to Europe and Britain as well as longer-term sojourns. These increased further in the wake of World War II. Hecq describes how for many artists, there was significant discontent with Australian provincialism and narrow-mindedness, as well as a desire for wider audiences and international recognition. Further, Hecq describes how Europe became something of a “dreamland”, with numerous artists influenced by their childhood readings about this part of the world and a sense of the imaginary or the “other”. This sense of a dream is described beautifully by McAuliffe (56), who refers to the 1898 painting by A.J. Daplyn as a “melancholic diagram of the nineteenth-century Australian artist’s world, tempering the shimmering allure of those northern lights with the shadowy, somnolent isolation of the south”.Figure 1: The Australian Artist’s Dream of Europe; A.J. Daplyn, 1898 (oil on canvas; courtesy artnet.com)In ‘Some Other Dream’, de Groen presents a series of interviews with expatriate Australian artists and writers as an insight into what drove each to look north and to leave Australia, either temporarily or permanently. Here are a few examples:Janet Alderson: “I desperately wanted to see what was going on” (2)Robert Jacks: “the dream of something else. New York is a dream for lots of people” (21)Bruce Latimer: “I’d always been interested in America, New York in particular” (34)Jeffrey Smart: “Australia seemed to be very dull and isolated, and Italy seemed to be thrilling and modern” (50)Clement Meadmore: “I never had much to do with what was happening in Melbourne: I was never accepted there” (66)Stelarc: “I was interested in traditional Japanese art and the philosophy of Zen” (80)Robert Hughes: “I’d written everything that I’d wanted to write about Australian art and this really dread prospect was looming up of staying in Australia for the rest of one’s life” (128)Max Hutchison: “I quickly realised that Melbourne was a non-art consuming city” (158)John Stringer: “I was not getting the latitude that I wanted at the National Gallery [in Australia] … the prospects of doing other good shows seemed rather slim” (178)As the testimony here suggests, the allure of the north ranges from dissatisfaction with the south to the attraction of various parts of the world in the north.More recently, McAuliffe describes a shift in the impact of the overseas experience for many artists. Describing them as business travellers, he refers to the fact that artists today travel to meet international art dealers and to participate in exhibitions, art fairs and the like. Further, he argues that the risk today lies in “disorientation and distraction rather than provincial timidity” (McAuliffe 56). That is, given the ease and relatively cheap costs of international travel, McAuliffe argues that the challenge is in adapting to constantly changing circumstances, rather than what are now arguably dated concepts of cultural cringe or tyranny of distance. Further, given the combination of “cultural nationalism, social cosmopolitanism and information technology”, McAuliffe (58) argues that the need to expatriate is no longer a requirement for success.Australian Art Struggles InternationallyThe struggles for Australian art as a sector to succeed internationally, particularly in Britain, Europe and the US, are well documented (Frost; Robertson). This is largely due to Australia’s limited history of white settlement and established canon of great art works, the fact that power and position remain strong hence the dominance of Europe and North America in the creative arts field (Bourdieu), as well as Australia’s geographical isolation from the major art centres of the world, with Heartney (63) describing the “persistent sense of isolation of the Australian art world”. While Australia has had considerable success internationally in terms of its popular music (e.g. INXS, Kylie Minogue, The Seekers) and high-profile Hollywood actors (e.g. Geoffrey Rush, Hugh Jackman, Nicole Kidman), the visual arts in particular have struggled (O’Sullivan), including the Indigenous visual arts subsector (Stone). One of the constant criticisms in the visual art world is that Australian art is too focussed on place (e.g. the Australian outback) and not global art movements and trends (Robertson). While on the one hand he argues that Australian visual artists have made some inroads and successes in the international market, McAuliffe (63) tempers this with the following observation:Australian artists don’t operate at the white-hot heart of the international art market: there are no astronomical prices and hotly contested bidding wars. International museums acquire Australian art only rarely, and many an international survey exhibition goes by with no Australian representation.The Push to Sell Australian Cultural Product in the NorthWriting in the mid-nineties at the time of the release of the national cultural policy Creative Nation, the then prime minister Paul Keating identified a need for Australia as a nation to become more competitive internationally in terms of cultural exports. This is a theme that continues today. Recent decades have seen several attempts to promote Australian visual art overseas and in particular Indigenous art; this has come with mixed success. However, there have been misconceptions in the past and hence numerous challenges associated with promoting and selling Aboriginal art in international markets (Wright). One of the problems is that a lot of Europeans “have often seen bad examples of Aboriginal Art” (Anonymous 69) and it is typically the art work which travels north, less so the Indigenous artists who create them and who can talk to them and engage with audiences. At the same time, the Indigenous art sector remains a major contributor to the Australian art economy (Australia Council). While there are some examples of successful Australian art managers operating galleries overseas in such places as London and in the US (Anonymous-b), these are limited and many have had to struggle to gain recognition for their artists’ works.Throsby refers to the well-established fact that the international art market predominantly resides in the US and in Europe (including Britain). Further, Throsby (64) argues that breaking into this market “is a daunting task requiring resources, perseverance, a quality product, and a good deal of luck”. Referring specifically to Indigenous Australian art, Throsby (65) reveals how leading European fairs such as those at Basel and Cologne, displaying breath-taking ignorance if not outright stupidity, have vetoed Aboriginal works on the grounds that they are folk art. This saga continues to the present day, and it still remains to be seen whether these fairs will eventually wake up to themselves.It is also presented in an issue of Artlink that the “challenge is to convince European buyers of the value of Australian art, even though the work is comparatively inexpensive” (Anonymous 69). Is the Rite of Passage Relevant in the 21st Century?Some authors challenge the notion that the rite of passage to the northern hemisphere is a requirement for success for an Australian artist (Frost). This challenge is worthy of unpacking in the second decade of the twenty-first century, and particularly so in what is being termed the Asian century (Bice and Sullivan; Wesley). Firstly, Australia is far closer to Asia than it is to Europe and North America. Secondly, the Asian population is expected to continue to experience rapid economic and population growth, for example the rise of the middle class in China, potentially representing new markets for the consumption of creative product. Lee and Lim refer to the rapid economic modernisation and growth in East Asia (Japan to Singapore). Hence, given the struggles that are often experienced by Australian artists and dealers in attempting to break into the art markets of Europe and North America, it may be more constructive to look towards Asia as an alternative north and place for Australian creative product. Fourthly, many Asian countries are investing heavily in their creative industries and creative economy (Kim and Kim; Kong), hence representing an opportune time for Australian creative practitioners to explore new connections and partnerships.In the first half of the twentieth century, Australians felt compelled to travel north to Europe, especially, if they wanted to engage with the great art teachers, galleries and art works. Today, with the impact of technology, engaging with the art world can be achieved much more readily and quickly, through “increasingly transnational forms of cultural production, distribution and consumption” (Rowe et al. 8). This recent wave of technological development has been significant (Guerra and Kagan), in relation to online communication (e.g. skype, email), social media (e.g. Facebook, Twitter) as well as content available on the Web for both informal and formal learning purposes. Artists anywhere in the world can now connect online while also engaging with what is an increasing field of virtual museums and galleries. For example, the Tate Gallery in London has over 70,000 artworks in its online art database which includes significant commentary on each work. While online engagement does not necessarily enable an individual to have the lived experience of a gallery walk-through or to be an audience member at a live performance in an outstanding international venue, online technologies have made it much easier for developing artists to engage from anywhere in the world. This certainly makes the ‘tyranny of distance’ factor relevant to Australia somewhat more manageable.There is also a developing field of research citing the importance of emerging artists displaying enterprising and/or entrepreneurial skills (Bridgstock), in the context of a rapidly changing global arts sector. This broadly refers to the need for artists to have business skills, to be able to seek out and identify opportunities, as well as manage multiple projects and/or various streams of income in what is a very different career type and pathway (Beckman; Bridgstock and Cunningham; Hennekam and Bennett). These opportunity seeking skills and agentic qualities have also been cited as critical in relation to the fact that there is not only a major oversupply of artistic labour globally (Menger), but there is a growing stream of entrants to the global higher education tertiary arts sector that shows no signs of subsiding (Daniel). Concluding RemarksAustralia’s history features a strong relationship with and influences from the north, and in particular from Britain, Europe and North America. This remains the case today, with much of Australian society based on inherited models from Britain, be this in the art world or in such areas as the law and education. As well as a range of cultural and sentimental links with this north, Australia is sometimes considered to be a satellite of European civilisation in the Asia-Pacific region. It is therefore explicable why artists might continue this longstanding relationship with this particular north.In our interesting and complex present of the early twenty-first century, Australia is hampered by the lack of any national cultural policy as well as recent significant cuts to arts funding at the national and state levels (Caust). Nevertheless, there are opportunities to be further explored in relation to the changing patterns of production and consumption of creative content, the impact of new and next technologies, as well as the rise of Asia in the Asian Century. The broad field of the arts and artists is a rich area for ongoing research and inquiry and ultimately, Australia’s links to the north including the concept of the rite of passage deserves ongoing consideration.ReferencesAnonymous a. "Outposts: The Case of the Unofficial Attache." Artlink 18.4 (1998): 69–71.Anonymous b. "Who’s Selling What to Whom: Australian Dealers Taking Australian Art Overseas." Artlink 18. 4 (1998): 66–68.Australia Council for the Arts. Arts Nation: An Overview of Australian Arts. 2015. <http://www.australiacouncil.gov.au/workspace/uploads/files/arts-nation-final-27-feb-54f5f492882da.pdf>.Beckman, Gary D. "'Adventuring' Arts Entrepreneurship Curricula in Higher Education: An Examination of Present Efforts, Obstacles, and Best Practices." The Journal of Arts Management, Law, and Society 37.2 (2007): 87–112.Bice, Sara, and Helen Sullivan. "Abbott Government May Have New Rhetoric, But It’s Still the ‘Asian Century’." The Conversation 2013. <https://theconversation.com/abbott-government-may-have-new-rhetoric-but-its-still-the-asian-century-19769>.Bourdieu, Pierre. Distinction: A Social Critique of the Judgement of Taste. Routledge & Kegan Paul, 1984.Bridgstock, Ruth. "Not a Dirty Word: Arts Entrepreneurship and Higher Education." Arts and Humanities in Higher Education 12.2–3 (2013,): 122–137. doi:10.1177/1474022212465725.———, and Stuart Cunningham. "Creative Labour and Graduate Outcomes: Implications for Higher Education and Cultural Policy." International Journal of Cultural Policy 22.1 (2015): 10–26. doi:10.1080/10286632.2015.1101086.Britain, Ian. Once an Australian: Journeys with Barry Humphries, Clive James, Germaine Greer and Robert Hughes. Oxford: Oxford UP, 1997.Caust, Josephine. "Cultural Wars in an Australian Context: Challenges in Developing a National Cultural Policy." International Journal of Cultural Policy 21.2 (2015): 168–182. doi:10.1080/10286632.2014.890607.Cooper, Roslyn Pesman. "Some Australian Italies." Westerly 39.4 (1994): 95–104.Daniel, Ryan, and Robert Johnstone. "Becoming an Artist: Exploring the Motivations of Undergraduate Students at a Regional Australian University". Studies in Higher Education 42.6 (2017): 1015-1032.De Groen, Geoffrey. Some Other Dream: The Artist the Artworld & the Expatriate. Hale & Iremonger, 1984.Frost, Andrew. "Do Young Australian Artists Really Need to Go Overseas to Mature?" The Guardian, 9 Oct. 2013. <https://www.theguardian.com/culture/australia-culture-blog/2013/oct/09/1https://www.theguardian.com/culture/australia-culture-blog/2013/oct/09/1, July 20, 2016>.Guerra, Paula, and Sacha Kagan, eds. Arts and Creativity: Working on Identity and Difference. Porto: University of Porto, 2016.Heartney, Eleanor. "Identity and Locale: Four Australian Artists." Art in America 97.5 (2009): 63–68.Hecq, Dominique. "'Flying Up for Air: Australian Artists in Exile'." Commonwealth (Dijon) 22.2 (2000): 35–45.Hennekam, Sophie, and Dawn Bennett. "Involuntary Career Transition and Identity within the Artist Population." Personnel Review 45.6 (2016): 1114–1131.Inkson, Kerr, and Stuart C. Carr. "International Talent Flow and Careers: An Australasian Perspective." Australian Journal of Career Development 13.3 (2004): 23–28.Keating, P.J. "Exports from a Creative Nation." Media International Australia 76.1 (1995): 4–6.Kim, Jeong-Gon, and Eunji Kim. "Creative Industries Internationalization Strategies of Selected Countries and Their Policy Implications." KIEP Research Paper. World Economic Update-14–26 (2014). <https://ssrn.com/abstract=2488416>.Kong, Lily. "From Cultural Industries to Creative Industries and Back? Towards Clarifying Theory and Rethinking Policy." Inter-Asia Cultural Studies 15.4 (2014): 593–607.Lee, H., and Lorraine Lim. Cultural Policies in East Asia: Dynamics between the State, Arts and Creative Industries. Springer, 2014.McAuliffe, Chris. "Living the Dream: The Contemporary Australian Artist Abroad." Meanjin 71.3 (2012): 56–61.Menger, Pierre-Michel. "Artistic Labor Markets and Careers." Annual Review of Sociology 25.1 (1999): 541–574.O’Sullivan, Jane. "Why Australian Artists Find It So Hard to Get International Recognition." AFR Magazine, 2016.Robertson, Kate. "Yes, Capon, Australian Artists Have Always Thought about Place." The Conversation, 2014. <https://theconversation.com/yes-capon-australian-artists-have-always-thought-about-place-31690>.Rowe, David, et al. "Transforming Cultures? From Creative Nation to Creative Australia." Media International Australia 158.1 (2016): 6–16. doi:10.1177/1329878X16629544.Stone, Deborah. "Presenters Reject Indigenous Arts." ArtsHub, 2016. <http://www.artshub.com.au/news-article/news/audience-development/deborah-stone/presenters-reject-indigenous-arts-252075?utm_source=ArtsHub+Australia&utm_campaign=7349a419f3-UA-828966-1&utm_medium=email&utm_term=0_2a8ea75e81-7349a419f3-302288158>.Throsby, David. "Get Out There and Sell: The Visual Arts Export Strategy, Past, Present and Future." Artlink 18.4 (1998): 64–65.Wesley, Michael. "In Australia's Third Century after European Settlement, We Must Rethink Our Responses to a New World." The Conversation, 2015. <https://theconversation.com/in-australias-third-century-after-european-settlement-we-must-rethink-our-responses-to-a-new-world-46671>.Wright, Felicity. "Passion, Rich Collectors and the Export Dollar: The Selling of Aboriginal Art Overseas." Artlink 18.4 (1998): 16.
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33

Tiffee, Sean. "The Rhetorical Alternative in Neurocinematics." M/C Journal 20, no. 1 (2017). http://dx.doi.org/10.5204/mcj.1201.

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Abstract:
IntroductionIn 2008, researchers at New York University’s Computational Neuroimaging Laboratory challenged our contemporary understanding of audience with an alternative approach to engaging some of the most essential questions regarding film consumption. The study itself used a functional magnetic resonance imaging (fMRI) scanner during the “free viewing of films” allowing researchers the opportunity to see which sections of the brain are activated during certain parts of the viewing (Hasson et al. 2). In an effort to overcome limitations of fMRI imaging, the researchers further utilized an inter-subjective correlation (ISC) technique to validate their findings. Simply put, ISC looks at the similar effects in neuroimaging across a range of viewers for the same rhetorical artifact; the higher the similarity, the more confident the researchers are that the impact of the film is the same for most or all viewers. This impact is said to “control” the viewers mental and emotional state in that they can be a reliable way to predict a viewer’s “emotions, thoughts, [and] attitudes” (Hasson et al. 2). The researchers termed their work “neurocinematics” and concluded that this new approach could “contribute to the cognitive movement in film theory, analogous to contributions that neuroscience has made to cognitive and social psychology.” (Hasson et al. 21).Since the publication of this research, there have been over a dozen academic essays published, including additional work in the hard sciences, and contributions from psychology and literary and film studies (see Cohen, Shavalian and Rube; Loschky et al.; Erincin; Kauttonen, Hlushchuk and Tikka; Christoforou et al.). Many seem to be responding to the original authors’ calls for neurocinematics to be “a new interdisciplinary field” between “cognitive neuroscience and film studies” that is “part of a larger endeavor that looks for connections between neuroscience and art” (Hasson et al. 1, 21). Noticeably missing from their call for an inter-disciplinary approach, however, is one that includes rhetorical studies. In fact, to date, there has only been a single publication referring to neurocinematics in communication studies – an essay that was not specific to film nor audience, and that limited its discussion to the effectiveness of fMRI imaging (see Weber, Mangus and Huskey). It is the argument of this essay that rhetorical studies should be included in neurocinematics for two reasons: first, rhetorical studies can provide an alternative theoretical understanding of narrative that should prove to be enlightening for this emerging field; and second, rhetorical studies can provide the necessary ethical positioning for this emerging field.The Rhetorical Studies AlternativeThe first justification for the inclusion of rhetorical studies in neurocinematics is the alternative theoretical approach to narrative that rhetoricians can provide. The original neurocinematics research found that structured stories provided a much higher degree of ISC than open-ended, unstructured “real life” depictions. The researchers showed 10 minutes of Sergio Leone’s film, The Good, The Bad, and The Ugly and a 10-minute stable shot of a Saturday afternoon in Washington Square Park that represented an unstructured, real-life event. The researchers concluded that, “a mere mechanical reproduction of reality, with no directorial intention or intervention, is not sufficient by itself for controlling viewer’s brain activity” (Hasson et al. 8). That the “slice of real life” didn’t have the same predictive functions as the “intentional construction of the film’s sequence through aesthetic means” has important implications for rhetorical studies (Hasson et al. 9). It’s not cinematic imagery alone that corresponds to brain activations, but the construction of story and the aesthetic elements of narrative presentations (that is to say, the creation of rhetoric) that has predictive functions. In A Grammar of Motives, Kenneth Burke notes that dramatism “invites one to consider the matter of motives in a perspective that, being developed from the analysis of drama, treats language and thought primarily as modes of action” (xxii). For Burke, all of our stories are the product of thought, whether it be conscious or unconscious, and this thought belies how we view the world of symbols in which we live. Michael Overington contends that dramatismaddresses the empirical questions of how persons explain their actions to themselves and others, what the cultural and social structural influences on these interpretations might be, and what effect connotational links among the explanatory (motivational) terms might have on these explanations and hence, on action itself. (133)Language is the vehicle for human behaviour and represents how we describe the world to ourselves and to others so that “a rhetor’s language can be used to discover motive” (Foss, Foss and Trapp 200). Film is nothing short of a dramatistic explanation that allows us the opportunity to dissect it with more detail to determine the worldview not only of the auteur, but of the spectator as well. Although film studies has its own theories on story and structure, a “systematic application” of Burke’s dramatism “enables an observer to reconstruct various perspectives of ‘reality’” (Stewart, Smith, and Denton 168). When compared to film studies, as an academic discipline, rhetorical studies offers an alternative understanding of narrative. Film studies asks us to apply a structural model to a narrative, while rhetorical studies asks us to apply a systems model that unmasks a narrative. As an example, film studies might examine a film’s structure, looking at the rising action of subplot B as it corresponds in the third reel to the declining action of the subplot A before denouement. As an alternative example, rhetorical studies could offer a dramatistic reading to examine the motivations of scenic ratios between the two subplots as it defines cinematic reality for the audience. Although neurocinematics may help predict the affective impact of the subplots for an audience, it is currently rooted in a structural assumption of audience and narrative, which fails to provide a full account of the spectator’s experience as it relates to the filmmaker’s rhetorical motivation. The addition of rhetorical studies to the conversation can provide an alternative approach and give an additional richness to our understandings of audience.While film studies may engage the ideological function of films, rhetorical studies amplifies their findings. In “The Storyteller,” Walter Benjamin writes,the storytelling that thrives for a long time in the milieu of work … is itself an artisanal form of communication, as it were. It does not aim to convey the pure ‘in itself’ or gist of a thing, like information or a report. It submerges the thing into the life of the story-teller, in order to bring it out of him again. (149)For Benjamin, the storyteller is an artisan that exists external to the rhetorical artifact itself, which, of course, means that the structural focus of film studies falls inevitably short. Further, Benjamin argues that there is an ideological component to both narrative and its medium. He writes, “Just as the entire mode of existence of human collectives changes over long historical periods, so too does their mode of perception. The way in which human perception is organized – the medium in which it occurs – is conditioned not only by nature but by history” (Benjamin "Reproducibility" 255, emphasis in original). The oral tradition of storytelling is different, as is the storytelling of the novel, film, and so on. Indeed, it is the goal of neurocinematics to illustrate how the rhetoric of film is distinct from other forms of narrative discourse, which necessarily demands an inter-disciplinary focus that allows for an interrogation of the ideological functions that exist both within and without the text, which is what Burke’s dramatism provides.Further, Walter Fisher’s work with narrative extends the role of rhetorical theory into what should be discussed in neurocinematics. Fisher contends that the narrative form is something that is unique to humans, but something that all humans engage in; for him, “stories are fundamental to communication because they provide structure for our experience as humans and because they influence people to live in communities that share common explanations and understandings” (Burgchardt 239). As noted earlier, neurocinematics argues that there is a coherence in cinematic narratives that don’t exist in “slice of life” filmic images. Similarly, Walter Fisher contends that this “coherence” is inborn in the narrative being (his homo narran) “their inherent awareness of narrative probability, what constitutes a coherent story, and their constant habit of testing narrative fidelity, whether the stories they experience ring true with the stories they know to be true in their lives” (8). The neurocinematics researchers conclude that, “the ISC analysis of brain activity can also serve as a measurement of systematic differences in how various groups of individuals … respond to the same film” (Hasson et al. 20). Fisher notes that the philosophical foundation of the rational world paradigm (which he sets opposite his narrative paradigm) “is epistemology. Its linguistic materials are self-evident propositions, demonstrations, and proofs, the verbal expressions of certain and probably knowing” (4). The danger with neurocinematics rooted in pure rationality is that it co-opts the narrative function, makes the spectator as agent and film as object separate from one another (when ISC begs that they interact), and brackets off questions such as ethics. Fisher concludes, “With knowledge of agents, we can hope to find that which is reliable or trustworthy; with knowledge of objects, we can hope to discover that which has the quality of veracity. The world requires both kinds of knowledge” (18). Of course, this question demands a discussion of ethics, which the current approach to neurocinematics explicitly denies as a subject of inquiry. The authors write, different filmmakers differ in the level of control they choose to impose on viewers, and out methods are not designed to judge this, but rather to measure the effect of a given film on different target groups. Thus the critical evaluation of each film is outside the domain of this research. (Hasson et al. 21-2)This is the danger Fisher warns of. The assumption that neurocinematics can be a purely descriptive project is not only unfeasible, but also unconscionable. Unlike researchers who deny the place of ideology and ethics, “rhetorical critics, of course, have long recognized the centrality of ideology to persuasive discourse” (Burgchardt 451). To illustrate why this is a vital issue for neurocinematics, let’s take its existing descriptive project to its logical conclusion. Theoretically, researchers could reach a point where there was a 100% ISC, meaning that there existed a cinematic formula that would impact every audience member the same way and would “control” their emotional and mental states – for neurocinematics this would constitute the “perfect” film. This “perfect” film, however, wouldn’t exist in a research vacuum, but in a morass of culture, politics, and ideology. Cultural critic Slavoj Žižek notes the impact that Nine-Eleven had on film:the ultimate twist in this link between Hollywood and the ‘war on terrorism’ occurred when the Pentagon decided to solicit the help of Hollywood: … at the beginning of November 2001, there was a series of meetings between White House advisors and senior Hollywood executives with the aim of co-ordinating the war effort and establishing how Hollywood could help in the war effort and establishing how Hollywood could help in the ‘war against terrorism’ by getting the right ideological meaning across not only to Americans, but to the Hollywood public around the globe – the ultimate empirical proof that Hollywood does in fact function as an ‘ideological state apparatus’. (16)The ethical implications are overwhelming: propaganda films are nothing new, but neurocinematics has the potential to usher in a whole new type of propaganda cinema, under the guise of entertainment, that is 100% effective. The original neurocinematic research argued that “the ISC measurement should probably not be used to evaluate the aesthetic, artistic, social, or political value of movies” (Hasson et al. 21). Conversely, rhetorical studies demands that criticism and scholarship not only comment on texts, but ethical considerations “will not be averted either by ignoring it or placing it beyond our provence” (Wander 18).Further, the very goal of neurocinematics demands the critical reaction that current rhetorical theory is prepared to provide. The stated end-game for neurocinematics is to determine how films discursively interact with a viewer’s mental state and, therefore, their affective response to an aesthetic experience. Raymie McKerrow notes that critical rhetorical theory must examine “the manner in which discourse insinuates itself in the fabric of social power, and thereby ‘effects’ the status of knowledge among the members of the social group” (92). Michael Calvin McGee argues, “We do not ‘observe’ objects and human actions … we construct these phenomena through rational acts of ‘selecting,’ ‘coordinating,’ ‘interpreting,’ and ‘applying’ sensory data” (48). There is no potential for a non-normative descriptive project inside of these parameters; there is no neutral observation by the spectator, the filmic experience is one that is constructed internally. Neurocinematics notes that there are interactions between brain spheres (e.g. neocortex and the amygdala) that create an intersubjective experience (which is quantitatively described with the ISC), but to explain, even descriptively, what is occurring in these viewers requires determining what the audience “knows” and how the discursive impact of the film effects them neurologically. The field of neurocinematics is not morally neutral, though it insists on presenting itself that way. At its most basic level, the researchers are not separate from the ethical and ideological functions of their studies: they make normative claims about which films are “worthy” of study, they manufacture inter-subjective reality with their critical reactions to the artifacts, and their communicative reporting in the essay itself provides agency to the film while simultaneously denying agency to the viewers. Further, when neurocinematics is taken to its logical conclusion (the ability to manufacture the descriptively “perfect” film – one with a 100% ISC), the ethical concerns are overwhelming. With Hollywood films operating more and more as a part of the ideological state apparatus, the potential for highly effective propaganda films becomes more and more real, and more and more frightening. If the conclusions by these researchers is true, that these films “control” our mental states, then the power of such propaganda films could be devastating.ConclusionThis essay has argued that rhetorical scholars have not only a unique opportunity, but an ethical obligation, to insert ourselves into one of the most innovative inter-disciplinary fields to emerge in recent history. Neurocinematics has the potential to transform cognitive neuroscience and film studies both and it is imperative that rhetoricians insert themselves into this dialogue. First, the work that rhetorical studies has done on storytelling, narrative, and dramatism provides unique perspectives that have been overlooked by the structural models of film studies. Further, the scientists driving neurocinematics forward deny the need for political and value claims to be assessed to their work. Rhetorical studies has the opportunity to challenge these illusions of neutrality and help neuroscientists to understand that their work is, indeed, ideological, and that the dangers of ideology manifest themselves when these perspectives are pushed to the side under the guise of neutrality. ReferencesBenjamin, Walter. "The Storyteller." Trans. Edmund Jephcott, Howard Eiland, and others. Selected Writings Volume 3, 1935-1938. Eds. Howard Eiland and Michael W. Jennings. Cambridge: Harvard University Press, 2002. ———. "Work of Art in the Age of Reproducibility." Trans. Edmund Jephcott and others. Selected Writings Volume 4, 1938-1940. Eds. Howard Eiland and Michael W. Jennings. Cambridge: Harvard University Press, 2003. Burgchardt, Carl, ed. Readings in Rhetorical Criticism. Third ed. State College: Strata Publishing, 2005. Burke, Kenneth. A Grammar of Motives. Berkeley: University of California Press, 1945. 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"Neurocinematics: The Neuroscience of Film." Projections 2.1 (2008): 1-26. Kauttonen, Janne, Yevhen Hlushchuk, and Pia Tikka. "Optimizing Methods for Linking Cinematic Features to fMRI Data." NeuroImage 110 (2015): 136-48. Loschky, Lester C., Adam M. Larson, Joseph P. Magliano, and Tim J. Smith. "What Would Jaws Do? The Tyranny of Film and the Relationship between Gaze and Higher-Level Narrative Film Comprehension." PLoS ONE 10.11 (2015): 1-23. McKerrow, Raymie E. "Critical Rhetoric: Theory and Praxis." Communication Monographs 56.2 (1989): 91. Overington, Michael A. "Kenneth Burke and the Method of Dramatism." Theory & Society 4.1 (1977): 131. Stewart, Charles J., Craig Allen Smith, and Robert E. Denton Jr. Persuasion and Social Movements. Prospect Heights: Waveland Press, 1994. Wander, Philip C. "The Ideological Turn in Modern Criticism." Central States Speech Journal 34 (1983): 1-18. Weber, René, J. Michael Mangus, and Richard Huskey. "Brain Imaging in Communication Research: A Practical Guide to Understanding and Evaluating fMRI Studies." Communication Methods & Measures 9.1/2 (2015): 5-29. Žižek, Slavoj. Welcome to the Desert of the Real! Five Essays on September 11 and Related Dates. New York: Verso, 2002.
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Cutler, Ella Rebecca Barrowclough, Jacqueline Gothe, and Alexandra Crosby. "Design Microprotests." M/C Journal 21, no. 3 (2018). http://dx.doi.org/10.5204/mcj.1421.

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Abstract:
IntroductionThis essay considers three design projects as microprotests. Reflecting on the ways design practice can generate spaces, sites and methods of protest, we use the concept of microprotest to consider how we, as designers ourselves, can protest by scaling down, focussing, slowing down and paying attention to the edges of our practice. Design microprotest is a form of design activism that is always collaborative, takes place within a community, and involves careful translation of a political conversation. While microprotest can manifest in any design discipline, in this essay we focus on visual communication design. In particular we consider the deep, reflexive practice of listening as the foundation of microprotests in visual communication design.While small in scale and fleeting in duration, these projects express rich and deep political engagements through conversations that create and maintain safe spaces. While many design theorists (Julier; Fuad-Luke; Clarke; Irwin et al.) have done important work to contextualise activist design as a broad movement with overlapping branches (social design, community design, eco-design, participatory design, critical design, and transition design etc.), the scope of our study takes ‘micro’ as a starting point. We focus on the kind of activism that takes shape in moments of careful design; these are moments when designers move politically, rather than necessarily within political movements. These microprotests respond to community needs through design more than they articulate a broad activist design movement. As such, the impacts of these microprotests often go unnoticed outside of the communities within which they take place. We propose, and test in this essay, a mode of analysis for design microprotests that takes design activism as a starting point but pays more attention to community and translation than designers and their global reach.In his analysis of design activism, Julier proposes “four possible conceptual tactics for the activist designer that are also to be found in particular qualities in the mainstream design culture and economy” (Julier, Introduction 149). We use two of these tactics to begin exploring a selection of attributes common to design microprotests: temporality – which describes the way that speed, slowness, progress and incompletion are dealt with; and territorialisation – which describes the scale at which responsibility and impact is conceived (227). In each of three projects to which we apply these tactics, one of us had a role as a visual communicator. As such, the research is framed by the knowledge creating paradigm described by Jonas as “research through design”.We also draw on other conceptualisations of design activism, and the rich design literature that has emerged in recent times to challenge the colonial legacies of design studies (Schultz; Tristan et al.; Escobar). Some analyses of design activism already focus on the micro or the minor. For example, in their design of social change within organisations as an experimental and iterative process, Lensjkold, Olander and Hasse refer to Deleuze and Guattari’s minoritarian: “minor design activism is ‘a position in co-design engagements that strives to continuously maintain experimentation” (67). Like minor activism, design microprotests are linked to the continuous mobilisation of actors and networks in processes of collective experimentation. However microprotests do not necessarily focus on organisational change. Rather, they create new (and often tiny) spaces of protest within which new voices can be heard and different kinds of listening can be done.In the first of our three cases, we discuss a representation of transdisciplinary listening. This piece of visual communication is a design microprotest in itself. This section helps to frame what we mean by a safe space by paying attention to the listening mode of communication. In the next sections we explore temporality and territorialisation through the design microprotests Just Spaces which documents the collective imagining of safe places for LBPQ (Lesbian, Bisexual, Pansexual, and Queer) women and non-binary identities through a series of graphic objects and Conversation Piece, a book written, designed and published over three days as a proposition for a collective future. A Representation of Transdisciplinary ListeningThe design artefact we present in this section is a representation of listening and can be understood as a microprotest emerging from a collective experiment that materialises firstly as a visual document asking questions of the visual communication discipline and its role in a research collaboration and also as a mirror for the interdisciplinary team to reflexively develop transdisciplinary perspectives on the risks associated with the release of environmental flows in the upper reaches of Hawkesbury Nepean River in NSW, Australia. This research project was funded through a Challenge Grant Scheme to encourage transdisciplinarity within the University. The project team worked with the Hawkesbury Nepean Catchment Management Authority in response to the question: What are the risks to maximising the benefits expected from increased environmental flows? Listening and visual communication design practice are inescapably linked. Renown American graphic designer and activist Sheila de Bretteville describes a consciousness and a commitment to listening as an openness, rather than antagonism and argument. Fiumara describes listening as nascent or an emerging skill and points to listening as the antithesis of the Western culture of saying and expression.For a visual communication designer there is a very specific listening that can be described as visual hearing. This practice materialises the act of hearing through a visualisation of the information or knowledge that is shared. This act of visual hearing is a performative process tracing the actors’ perspectives. This tracing is used as content, which is then translated into a transcultural representation constituted by the designerly act of perceiving multiple perspectives. The interpretation contributes to a shared project of transdisciplinary understanding.This transrepresentation (Fig. 1) is a manifestation of a small interaction among a research team comprised of a water engineer, sustainable governance researcher, water resource management researcher, environmental economist and a designer. This visualisation is a materialisation of a structured conversation in response to the question What are the risks to maximising the benefits expected from increased environmental flows? It represents a small contribution that provides an opportunity for reflexivity and documents a moment in time in response to a significant challenge. In this translation of a conversation as a visual representation, a design microprotest is made against reduction, simplification, antagonism and argument. This may seem intangible, but as a protest through design, “it involves the development of artifacts that exist in real time and space, it is situated within everyday contexts and processes of social and economic life” (Julier 226). This representation locates conversation in a visual order that responds to particular categorisations of the political, the institutional, the socio-economic and the physical in a transdisciplinary process that focusses on multiple perspectives.Figure 1: Transrepresentation of responses by an interdisciplinary research team to the question: What are the risks to maximising the benefits expected from increased environmental flows in the Upper Hawkesbury Nepean River? (2006) Just Spaces: Translating Safe SpacesListening is the foundation of design microprotest. Just Spaces emerged out of a collaborative listening project It’s OK! An Anthology of LBPQ (Lesbian, Bisexual, Pansexual and Queer) Women’s and Non-Binary Identities’ Stories and Advice. By visually communicating the way a community practices supportive listening (both in a physical form as a book and as an online resource), It’s OK! opens conversations about how LBPQ women and non-binary identities can imagine and help facilitate safe spaces. These conversations led to thinking about the effects of breaches of safe spaces on young LBPQ women and non-binary identities. In her book The Cultural Politics of Emotion, Sara Ahmed presents Queer Feelings as a new way of thinking about Queer bodies and the way they use and impress upon space. She makes an argument for creating and imagining new ways of creating and navigating public and private spaces. As a design microprotest, Just Spaces opens up Queer ways of navigating space through a process Ahmed describes as “the ‘non-fitting’ or discomfort .... an opening up which can be difficult and exciting” (Ahmed 154). Just Spaces is a series of workshops, translated into a graphic design object, and presented at an exhibition in the stairwell of the library at the University of Technology Sydney. It protests the requirement of navigating heteronormative environments by suggesting ‘Queer’ ways of being in and designing in space. The work offers solutions, suggestions, and new ways of doing and making by offering design methods as tools of microprotest to its participants. For instance, Just Spaces provides a framework for sensitive translation, through the introduction of a structure that helps build personas based on the game Dungeons and Dragons (a game popular among certain LGBTQIA+ communities in Sydney). Figure 2: Exhibition: Just Spaces, held at UTS Library from 5 to 27 April 2018. By focussing the design process on deep listening and rendering voices into visual translations, these workshops responded to Linda Tuhiwai Smith’s idea of the “outsider within”, articulating the way research should be navigated in vulnerable groups that have a history of being exploited as part of research. Through reciprocity and generosity, trust was generated in the design process which included a shared dinner; opening up participant-controlled safe spaces.To open up and explore ideas of discomfort and safety, two workshops were designed to provide safe and sensitive spaces for the group of seven LBPQ participants and collaborators. Design methods such as drawing, group imagining and futuring using a central prototype as a prompt drew out discussions of safe spaces. The prototype itself was a small folded house (representative of shelter) printed with a number of questions, such as:Our spaces are often unsafe. We take that as a given. But where do these breaches of safety take place? How was your safe space breached in those spaces?The workshops resulted in tangible objects, made by the participants, but these could not be made public because of privacy implications. So the next step was to use visual communication design to create sensitive and honest visual translations of the conversations. The translations trace images from the participants’ words, sketches and notes. For example, handwritten notes are transcribed and reproduced with a font chosen by the designer based on the tone of the comment and by considering how design can retain the essence of person as well as their anonymity. The translations focus on the micro: the micro breaches of safety; the interactions that take place between participants and their environment; and the everyday denigrating experiences that LBPQ women and non-binary identities go through on an ongoing basis. This translation process requires precise skills, sensitivity, care and deep knowledge of context. These skills operate at the smallest of scales through minute observation and detailed work. This micro-ness translates to the potential for truthfulness and care within the community, as it establishes a precedent through the translations for others to use and adapt for their own communities.The production of the work for exhibition also occurred on a micro level, using a Risograph, a screenprinting photocopier often found in schools, community groups and activist spaces. The machine (ME9350) used for this project is collectively owned by a co-op of Sydney creatives called Rizzeria. Each translation was printed only five times on butter paper. Butter paper is a sensitive surface but difficult to work with making the process slow and painstaking and with a lot of care.All aspects of this process and project are small: the pieced-together translations made by assembling segments of conversations; zines that can be kept in a pocket and read intimately; the group of participants; and the workshop and exhibition spaces. These small spaces of safety and their translations make possible conversations but also enable other safe spaces that move and intervene as design microprotests. Figure 3: Piecing the translations together. Figure 4: Pulling the translation off the drum; this was done every print making the process slow and requiring gentleness. This project was and is about slowing down, listening and visually translating in order to generate and imagine safe spaces. In this slowness, as Julier describes “...the activist is working in a more open-ended way that goes beyond the materialization of the design” (229). It creates methods for listening and collaboratively generating ways to navigate spaces that are fraught with micro conflict. As an act of territorialisation, it created tiny and important spaces as a design microprotest. Conversation Piece: A Fast and Slow BookConversation Piece is an experiment in collective self-publishing. It was made over three days by Frontyard, an activist space in Marrickville, NSW, involved in community “futuring”. Futuring for Frontyard is intended to empower people with tools to imagine and enact preferred futures, in contrast to what design theorist Tony Fry describes as “defuturing”, the systematic destruction of possible futures by design. Materialised as a book, Conversation Piece is also an act of collective futuring. It is a carefully designed process for producing dialogues between unlikely parties using an image archive as a starting point. Conversation Piece was designed with the book sprint format as a starting point. Founded by software designer Adam Hyde, book sprints are a method of collectively generating a book in just a few days then publishing it. Book sprints are related to the programming sprints common in agile software development or Scrum, which are often used to make FLOSS (Free and Open Source Software) manuals. Frontyard had used these techniques in a previous project to develop the Non Cash Arts Asset Platform.Conversation Piece was also modeled on two participatory books made during sprints that focussed on articulating alternative futures. Collaborative Futures was made during Transmediale in 2009, and Futurish: Thinking Out Loud about Futures (2015).The design for Conversation Piece began when Frontyard was invited to participate in the Hobiennale in 2017, a free festival emerging from the “national climate of uncertainty within the arts, influenced by changes to the structure of major arts organisations and diminishing funding opportunities.” The Hobiennale was the first Biennale held in Hobart, Tasmania, but rather than producing a standard large art survey, it focussed on artist-run spaces and initiatives, emergant practices, and marginalised voices in the arts. Frontyard is not an artist collective and does not work for commissions. Rather, the response to the invitation was based on how much energy there was in the group to contribute to Hobiennale. At Frontyard one of the ways collective and individual energy is accounted for is using spoon theory, a disability metaphor used to describe the planning that many people have to do to conserve and ration energy reserves in their daily lives (Miserandino). As outlined in the glossary of Conversation Piece, spoon theory is:A way of accounting for our emotional or physical energy and therefore our ability to participate in activities. Spoon theory can be used to collaborate with care and avoid guilt and burn out. Usually spoon theory is applied at an individual level, but it can also be used by organisations. For example, Hobiennale had enough spoons to participate in the Hobiennale so we decided to give it a go. (180)To make to book, Frontyard invited visitors to Hobiennale to participate in a series of open conversations that began with the photographic archive of the organisation over the two years of its existence. During a prototyping session, Frontyard designed nine diagrams that propositioned ways to begin conversations by combining images in different ways. Figure 5: Diagram 9. Conversation Piece: p.32-33One of the purposes of the diagrams, and the book itself, was to bring attention to the micro dynamics of conversation over time, and to create a safe space to explore the implications of these. While the production process and the book itself is micro (ten copies were printed and immediately given away), the decisions made in regards to licensing (a creative commons license is used), distribution (via the Internet Archive) and content generation (through participatory design processes) the project’s commitment to open design processes (Van Abel, Evers, Klaassen and Troxler) mean its impact is unpredictable. Counter-logical to the conventional copyright of books, open design borrows its definition - and at times its technologies and here its methods - from open source software design, to advocate the production of design objects based on fluid and shared circulation of design information. The tension between the abundance produced by an open approach to making, and the attention to the detail of relationships produced by slowing down and scaling down communication processes is made apparent in Conversation Piece:We challenge ourselves at Frontyard to keep bureaucratic processes as minimal an open as possible. We don’t have an application or acquittal process: we prefer to meet people over a cup of tea. A conversation is a way to work through questions. (7)As well as focussing on the micro dynamics of conversations, this projects protests the authority of archives. It works to dismantle the hierarchies of art and publishing through the design of an open, transparent, participatory publishing process. It offers a range of propositions about alternative economies, the agency of people working together at small scales, and the many possible futures in the collective imaginaries of people rethinking time, outcomes, results and progress.The contributors to the book are those in conversation – a complex networks of actors that are relationally configured and themselves in constant change, so as Julier explains “the object is subject to constant transformations, either literally or in its meaning. The designer is working within this instability.” (230) This is true of all design, but in this design microprotest, Frontyard works within this instability in order to redirect it. The book functions as a series of propositions about temporality and territorialisation, and focussing on micro interventions rather than radical political movements. In one section, two Frontyard residents offer a story of migration that also serves as a recipe for purslane soup, a traditional Portuguese dish (Rodriguez and Brison). Another lifts all the images of hand gestures from the Frontyard digital image archive and represents them in a photo essay. Figure 6: Talking to Rocks. Conversation Piece: p.143ConclusionThis article is an invitation to momentarily suspend the framing of design activism as a global movement in order to slow down the analysis of design protests and start paying attention to the brief moments and small spaces of protest that energise social change in design practice. We offered three examples of design microprotests, opening with a representation of transdisciplinary listening in order to frame design as a way if interpreting and listening as well as generating and producing. The two following projects we describe are collective acts of translation: small, momentary conversations designed into graphic forms that can be shared, reproduced, analysed, and remixed. Such protests have their limitations. Beyond the artefacts, the outcomes generated by design microprotests are difficult to identify. While they push and pull at the temporality and territorialisation of design, they operate at a small scale. How design microprotests connect to global networks of protest is an important question yet to be explored. The design practices of transdisciplinary listening, Queer Feelings and translations, and collaborative book sprinting, identified in these design microprotests change the thoughts and feelings of those who participate in ways that are impossible to measure in real time, and sometimes cannot be measured at all. Yet these practices are important now, as they shift the way designers design, and the way others understand what is designed. By identifying the common attributes of design microprotests, we can begin to understand the way necessary political conversations emerge in design practice, for instance about safe spaces, transdisciplinarity, and archives. Taking a research through design approach these can be understood over time, rather than just in the moment, and in specific territories that belong to community. They can be reconfigured into different conversations that change our world for the better. References Ahmed, Sara. “Queer Feelings.” The Cultural Politics of Emotion. Edinburgh: Edinburgh UP, 2004. 143-167.Clarke, Alison J. "'Actions Speak Louder': Victor Papanek and the Legacy of Design Activism." Design and Culture 5.2 (2013): 151-168.De Bretteville, Sheila L. Design beyond Design: Critical Reflection and the Practice of Visual Communication. Ed. Jan van Toorn. Maastricht: Jan van Eyck Akademie Editions, 1998. 115-127.Evers, L., et al. Open Design Now: Why Design Cannot Remain Exclusive. Amsterdam: BIS Publishers, 2011.Escobar, Arturo. Designs for the Pluriverse: Radical Interdependence, Autonomy, and the Making of Worlds. Duke UP, 2018.Fiumara, G.C. The Other Side of Language: A Philosophy of Listening. London: Routledge, 1995.Fuad-Luke, Alastair. Design Activism: Beautiful Strangeness for a Sustainable World. London: Routledge, 2013.Frontyard Projects. 2018. Conversation Piece. Marrickville: Frontyard Projects. Fry, Tony. A New Design Philosophy: An Introduction to Defuturing. Sydney: UNSW P, 1999.Hanna, Julian, Alkan Chipperfield, Peter von Stackelberg, Trevor Haldenby, Nik Gaffney, Maja Kuzmanovic, Tim Boykett, Tina Auer, Marta Peirano, and Istvan Szakats. Futurish: Thinking Out Loud about Futures. Linz: Times Up, 2014. Irwin, Terry, Gideon Kossoff, and Cameron Tonkinwise. "Transition Design Provocation." Design Philosophy Papers 13.1 (2015): 3-11.Julier, Guy. "From Design Culture to Design Activism." Design and Culture 5.2 (2013): 215-236.Julier, Guy. "Introduction: Material Preference and Design Activism." Design and Culture 5.2 (2013): 145-150.Jonas, W. “Exploring the Swampy Ground.” Mapping Design Research. Eds. S. Grand and W. Jonas. Basel: Birkhauser, 2012. 11-41.Kagan, S. Art and Sustainability. Bielefeld: Transcript, 2011.Lenskjold, Tau Ulv, Sissel Olander, and Joachim Halse. “Minor Design Activism: Prompting Change from Within.” Design Issues 31.4 (2015): 67–78. doi:10.1162/DESI_a_00352.Max-Neef, M.A. "Foundations of Transdisciplinarity." Ecological Economics 53.53 (2005): 5-16.Miserandino, C. "The Spoon Theory." <http://www.butyoudontlooksick.com>.Nicolescu, B. "Methodology of Transdisciplinarity – Levels of Reality, Logic of the Included Middle and Complexity." Transdisciplinary Journal of Engineering and Science 1.1 (2010): 19-38.Palmer, C., J. Gothe, C. Mitchell, K. Sweetapple, S. McLaughlin, G. Hose, M. Lowe, H. Goodall, T. Green, D. Sharma, S. Fane, K. Brew, and P. Jones. “Finding Integration Pathways: Developing a Transdisciplinary (TD) Approach for the Upper Nepean Catchment.” Proceedings of the 5th Australian Stream Management Conference: Australian Rivers: Making a Difference. Thurgoona, NSW: Charles Sturt University, 2008.Rodriguez and Brison. "Purslane Soup." Conversation Piece. Eds. Frontyard Projects. Marrickville: Frontyard Projects, 2018. 34-41.Schultz, Tristan, et al. "What Is at Stake with Decolonizing Design? A Roundtable." Design and Culture 10.1 (2018): 81-101.Smith, Linda Tuhiwai. Decolonising Methodologies: Research and Indigenous Peoples. New York: ZED Books, 1998. Van Abel, Bas, et al. Open Design Now: Why Design Cannot Remain Exclusive. Bis Publishers, 2014.Wing Sue, Derald. Microaggressions in Everyday Life: Race, Gender, and Sexual Orientation. London: John Wiley & Sons, 2010. XV-XX.
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