Journal articles: 'George, saint, -303' – Grafiati (2024)

Abstract:

-Stanley L. Engerman, B.W. Higman, Slave populations of the British Caribbean, 1807-1834. Baltimore: The Johns Hopkins University Press, Johns Hopkins Studies in Atlantic History and Culture, 1984. xxxiii + 781 pp.-Susan Lowes, Gad J. Heuman, Between black and white: race, politics, and the free coloureds in Jamaica, 1792-1865. Westport CT: Greenwood Press, Contributions in Comparative Colonial Studies No. 5, 1981. 20 + 321 pp.-Anthony Payne, Lester D. Langley, The banana wars: an inner history of American empire, 1900-1934. Lexington KY: University Press of Kentucky, 1983. VIII + 255 pp.-Roger N. Buckley, David Geggus, Slavery, war and revolution: the British occupation of Saint Domingue, 1793-1798. New York: The Clarendon Press, Oxford University Press, 1982. xli + 492 pp.-Gabriel Debien, George Breathett, The Catholic Church in Haiti (1704-1785): selected letters, memoirs and documents. Chapel Hill NC: Documentary Publications, 1983. xii + 202 pp.-Alex Stepick, Michel S. Laguerre, American Odyssey: Haitians in New York City. Ithaca and London: Cornell University Press, 1984. 198 pp-Andres Serbin, H. Michael Erisman, The Caribbean challenge: U.S. policy in a volatile region. Boulder CO: Westview Press, 1984. xiii + 208 pp.-Andres Serbin, Ransford W. Palmer, Problems of development in beautiful countries: perspectives on the Caribbean. Lanham MD: The North-South Publishing Company, 1984. xvii + 91 pp.-Carl Stone, Anthony Payne, The politics of the Caribbean community 1961-79: regional integration among new states. Oxford: Manchester University Press, 1980. xi + 299 pp.-Evelyne Huber Stephens, Michael Manley, Jamaica: struggle in the periphery. London: Third World Media, in association with Writers and Readers Publishing Cooperative Society, 1982. xi + 259 pp.-Rhoda Reddock, Epica Task Force, Grenada: the peaceful revolution. Washington D.C., 1982. 132 pp.-Rhoda Reddock, W. Richard Jacobs ,Grenada: the route to revolution. Havana: Casa de Las Americas, 1979. 157 pp., Ian Jacobs (eds)-Jacqueline Anne Braveboy-Wagner, Andres Serbin, Geopolitica de las relaciones de Venezuela con el Caribe. Caracas: Fundación Fondo Editorial Acta Cientifica Venezolana, 1983.-Idsa E. Alegria-Ortega, Jorge Heine, Time for decision: the United States and Puerto Rico. Lanham MD: North-South Publishing Co., 1983. xi + 303 pp.-Richard Hart, Edward A. Alpers ,Walter Rodney, revolutionary and scholar: a tribute. Los Angeles: Center for Afro-American Studies and African Studies Center, University of California, 1982. xi + 187 pp., Pierre-Michel Fontaine (eds)-Paul Sutton, Patrick Solomon, Solomon: an autobiography. Trinidad: Inprint Caribbean, 1981. x + 253 pp.-Paul Sutton, Selwyn R. Cudjoe, Movement of the people: essays on independence. Ithaca NY: Calaloux Publications, 1983. xii + 217 pp.-David Barry Gaspar, Richard Price, To slay the Hydra: Dutch colonial perspectives on the Saramaka wars. Ann Arbor MI: Karoma Publishers, 1983. 249 pp.-Gary Brana-Shute, R. van Lier, Bonuman: een studie van zeven religieuze specialisten in Suriname. Leiden: Institute of Cultural and Social Studies, ICA Publication no. 60, 1983. iii + 132 pp.-W. van Wetering, Charles J. Wooding, Evolving culture: a cross-cultural study of Suriname, West Africa and the Caribbean. Washington: University Press of America 1981. 343 pp.-Humphrey E. Lamur, Sergio Diaz-Briquets, The health revolution in Cuba. Austin: University of Texas Press, 1983. xvii + 227 pp.-Forrest D. Colburn, Ramesh F. Ramsaran, The monetary and financial system of the Bahamas: growth, structure and operation. Mona, Jamaica: Institute of Social and Economic Research, University of the West Indies, 1984. xiii + 409 pp.-Wim Statius Muller, A.M.G. Rutten, Leven en werken van de dichter-musicus J.S. Corsen. Assen, The Netherlands: Van Gorcum, 1983. xiv + 340 pp.-Louis Allaire, Ricardo E. Alegria, Ball courts and ceremonial plazas in the West Indies. New Haven: Department of Anthropology of Yale University, Yale University Publications in Anthropology No. 79, 1983. lx + 185 pp.-Kenneth Ramchand, Sandra Paquet, The Novels of George Lamming. London: Heinemann, 1982. 132 pp.

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The article studies the materials about the German-Russian Gerke dynasty, whose representatives for 300 years were closely connected with the musical culture of Saint Petersburg — from the founder of the clan, piano master Johann Friedrich Anton Gerke (1760–18?) to the music critic Georgy Melikentsov (Gerke) (1883–1960). Against the background of the varied interests and professions of the Gerke clan, three outstanding personalities stand out: Anton Augustovich Gerke, pianist, composer and teacher, teacher of Mussorgsky and Tchaikovsky, Chopinist and Schumannist; his son, Senator August Antonovich, who played a significant role in the musical culture of the second half of the XIXth century; his grandnephew, Georgy Melikentsov (Gerke), a fine connoisseur of opera, music critic, who wrote articles and reviews, befriended Spendiarov and became a significant figure in the culture of the Russian Silver Age. The materials of the study are the documents stored in the archives of Saint Petersburg — the Manuscript Depository of the National Library of Russia, the Manuscript Research Department of the Saint Petersburg State Conservatory.

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The geometry of the Saint George Batholith has been investigated along three detailed (1–2 km station spacing) north–south gravity traverses surveyed in conjunction with a geothermal study. Modelling of corresponding gravity profiles indicates that the batholith is 6.6, 4.3, and 7.0 km thick along the western, central, and eastern traverses, respectively. The western profile crosses the buried western granitic extension of the batholith and the exposed mafic Bocabec complex, modelled as a sheet 200–400 m in thickness. The central profile crosses the western half of the exposed batholith, and the eastern profile crosses the eastern half near a borehole used for heat-flow measurements.Two other gravity profiles, defined by detailed and regional (average station spacing about 5 km) observations, were also modelled. One trends northeast across the eastern margin of the batholith and passes directly through the borehole site, at which the batholith is modelled as 6.5 km thick. Here, geothermal calculations suggest that the thickness of radiogenic granite lies in the range 1.4–3.3 km. The large discrepancy between gravity and geothermal estimates supports suggestions that radiogenic elements have been concentrated in the upper part of the batholith, probably by circulating groundwater. The second profile crosses the Pleasant Ridge and Sorrel Ridge granitic intrusions, located northwest of the batholith. Modelling indicates that these intrusions are rooted in the buried roof of the Saint George Batholith at depths of about 1.1 km.Relatively high levels of the gravity field south of the batholith are attributed to dense Precambrian rocks, which are modelled as forming the wall rocks along much of the southern margin of the batholith. The walls in places are steep, suggesting control by major faults that step the Precambrian rocks down to the north, where they apparently floor the batholith and (or) lower Palaeozoic rocks at a depth of about 7.6 km. This picture of block faulting is supported by interpretation of a regional gravity profile located northeast of the Saint George Batholith and running northwest from the Bay of Fundy to the Miramichi Massif.

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In the present work, the relationship between Romanian wave power and the distance to the shoreline is evaluated, by taking also into account the performances of some wave energy converters. Several reference sites located on northern, centre and southern part of this area were taken into account, the wave energy being assessed at 5 km, 15 km and 30 km from the shore. More important resources were noticed close to the Vama Veche (in south) were an average of 4.27 kW/m is reported offshore. As we go from shore to offshore, the wave variations may reach a maximum of 7.7% in the case of the Navodari site (centre), while a 3.3% is expected for Vama Veche. In the case of the wave generators, three types of systems (Seabased, Pelamis and Wave Dragon) were considered, that cover a rated capacity ranging from 15 kW to 7000 kW. For the Saint George s ite (north), the power production is insignificant being located close to zero, while in terms of the capacity factor a maximum of 0.12% may be expected from the Seabased system. The capacity factor significantly increases as we go to south, being reported during winter time values close to 3% for Pelamis system or 6% in the case of Seabased, respectively.

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Background: Chronic obstructive pulmonary disease (COPD) is a chronic inflammatory disorder of the airways associated with airway narrowing with airflow obstruction leading to difficulty in breathing impair daily activity and cause poor quality of life. Patients and methods: Fifty patients whom diagnosed with COPD are divided into two groups, 1st control group includes 25 patients assigned to receive conventional therapy of Formoterol fumarate 12 microgram inhaler twice daily, and 2nd interventional group also includes 25 patients assigned to receive conventional therapy with (300 mg/ 2 times daily) sublingual glutathione for two months. Saint George respiratory questionnaire (SGRQ) were measured before and after first and second months after treatment in both study groups. Aim of the study: This study was object to assess the changes in quality of life by using SGRQ following sublingual glutathione supplements therapy in COPD patients. Results and conclusion: After two months treatment , the mean values of SGRQ showed a significant increase compared to pre-treatment levels in both groups (P<0.01). There was highly significant improvement in SGRQ in both COPD patients groups after 2 months of treatment with much significant improvement in intervention group which may indicate the beneficial effects of adding glutathione sublingually administered supplements in COPD patients conventional therapeutic regiment.

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In the 60-80’s of the XX century by the aid of the search work of art expert V. Svientsitska, B. Voznytskyi, V. Stetsko the art works of John George Pinzel were saved (? –1761). Thus, the sculptures and carved icons of the talented artist appeared in the museum collections of Galicia. Today, part of the creative heritage is stored in the holdings of two museums in Ternopil: Ternopil Regional Museum of Local Lore (TRMLL) and Ternopil Regional Museum of Art (TRMA). Only since the proclamation of Ukraine’s independence J. G. Pinzel’s heritage has become an object of study. We thank the director of the Lviv Art Gallery B. Voznytskyi for returning the name of the sculptor and his creative achievements to the field of interest of Ukrainian scientists. Afterwards, the figure of I. G. Pinzel became central in the writings of the Ternopil researcher V. Stetsko. Topicality of the article is conditioned by the need of studying the state of conservation of the creative heritage of J. G. Pinzel in the museums of Ternopil. The purpose of the article is to carry out a comprehensive analysis of the sculptor’s works in the collections of TRMLL and TRAM, to highlight cultural projects on the representation of the artist’s work with the assistance of museums. Today, six sculptures and three reliefs created by J. G. Pinzel in the 18th century for Buchach churches are stored in the museums of Ternopil. The first works of the artist came to the collection of TRMLL in 1978. In 1993, four works by J. G. Pinzel (sculptures: Saint Vincent a Paulo and Saint Francis Borgia; bas-reliefs: Miracle of Saint Nicholas and Beheading of John the Baptist were exhibited in TRMLL in the section “Culture of the Region of the end of the XVII – first half of the XIX century”. In January 2012, the exhibition opened to mark the 250th anniversary of the sculptor’s death. The project curator V. Stetsko represented 300 exhibits. Six sculptures and two bas-reliefs of the artist were exhibited in a separate hall. For the first time, four allegorical figures have been demonstrated: Allegory of Faith, Wisdom, Courage and Allegory of St. Tobias. In 2014, all the artist’s works were placed in a separate “John George Pinzel Hall”, decorated in Baroque style. Significant contribution to the preservation and promotion of the creative work of J. G. Pinzel belonged to Vira Stetsko (1956–2016), art expert, local historian, scientific associate of TRMLL. Her work “Pinzel and Ternopil Region” (2007) was published in Ternopil. V. Stetsko hypothesized, that J. G. Pinzel carved his portrait on the sculpture “Allegory of Courage”. TRMA plays a significant role in preserving J. G. Pinzel’s creative heritage. Today the collection of the institution contains only one work of the sculptor – the bas-relief “Road to Emmaus”. The masterpiece is presented in the hall of “Art of Ukraine” in the section of sacred art of Galicia. The TRMA exposition previously stored Deacon Doors from the Protection of the Blessed Virgin Mary Church Town of Buchach. The reliefs were known as Guardian Angel and Annunciation. Thereafter, at the request of the residents of Buchach, the directorate of the art museum was forced to transfer the monument of sacred art to the church. The creative heritage of J. G. Pinzel, stored in the collections of museums of Ternopil, is of particular relevance, since the artist’s achievements represent a close connection of Western Ukrainian lands with European culture. The masterpieces of the sculptor from the Ternopil museums were selected for the exhibition of works by J. G. Pinzel in The Louvre in 2012. Today, every visitor of Ternopil museums can learn about the genius of the sculptor J. G. Pinzel, who was able to combine artistic traditions of the Baroque style with the canon of local professional carving in his own works.

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<p style="text-align: justify;">The influence of grapevine water status on vine physiological mecanisms and vigour, as well as on berry ripening and wine characteristics, was studied during the summer of 1997 in the Nemea vine growing area (Peloponnesus, Greece). This involved three non irrigated vineyards planted with the local variety Saint-George (Agiorgitiko). These vineyards differed by their soil texture and by the presence of a water table within reach of the roots. The soil of the plot "A", located at 350 m in altitude, contained a high amount of gravel and stones between 0 and 50 cm in depth. The subsoil contained nearly 50 p. cent of clay. The plot "L" was located on a plain at 300 m in altitude. Its soil was very loamy. The plot "N" was located on a plain at 260 m in altitude. Its soil contained a high amount of clay and loam but its main caracteristic was the presence of a permanent water table within reach of the roots. Vine water status was evaluated throughout the season by measurements of leaf water potential Ψ. Additional measurements of soil water content were executed by means of a TDR moisture probe (Time Domaine Reflectometry). Water uptake of the vines showed great differences on the three plots. On the plot A, water uptake of the vines diminished brutally from June (pre-dawn Ψ= -0,2 MPa) through September (pre-dawn Ψ= -1,0 MPa); measurements of stomatal conductance in early September showed that stomata remained practically closed throughout the day. On the plot N, water was easily available to the vines throughout the summer. Pre-dawn leaf water potential remained between 0 and -0,2 MPa from June till September. Stomatal conductance, measured in early September, was high. On L, vine water status was intermediate: pre-dawn leaf water potential declined throughout the season, but not as dramatically as on A. Stomatal conductance, measured in early September, was intermediate between N and A. Water availability had a clear effect on vegetative growth. Growth slackening occured early in the season on A and late on N. On plot A, berries were smaller and showed high sugar and anthocyanin concentration and low malic acid content. Wine from A, obtained by mini-vinification (3,5 hl), was rich in alcohol, anthocyanins and tanins. On N, berries had a low sugar and anthocyanin content. Wine from grapes grown on N was poor in alcohol and polyphenolics. Berry and wine composition was intermediate on L.</p>

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Commission to build an Orthodox church in Pomáz was given around 1720 by the Serbian population demonstrably present in the settlement from the 1660s. The church dedicated to the megalomartyr Saint George was consecrated by the bishop of Buda Mihailo Milošević (1716–1728) in 1722, exactly 300 years ago. The orthodox church of Pomáz is one of the earliest surviving monuments of the Serbian Church after the great Serbian immigration (Seoba). Its history and artistic values have been dealt with by Pál Voit, Sztoján D. Vujicsics, Iván Jaksity sr., Dinko Davidov and Márta Nagy earlier. The church books of birth marriage and death survive as of 1752, the documents of the parish as of 1783. The scrutiny of the accounts books for the period from 1783 and 1800 has revealed a lot of new data about the construction of the church, its furnishing and even of the masters involved. The presentation of the new information is the main aim of the paper.The explored archival data reveal that the church built around 1720 was already in need of reconstruction by the 1770s. In the western end of the nave a gallery was erected in 1783 and by 1794 the old tower was replaced by a new taller one. The still extant furniture is documented from the 1780s. in 1789 two painters were contracted to decorate the existing canons’ seats and the bishop’s throne. The identity of the master named Georgije in a source is unsettled. The other can be identified as painter Arsenije Teodorović (1767–1826) who was in the first year of his studies at Vienna’s Academy. He was to become one of the most outstanding figures of Serbian painting in the age whose many prestigious commissions in the Serbian Orthodox diocese of Buda included the painted decoration of the furnishing of St Nicholas’s church in Baja at the beginning of his career (1793–1794), and already as a mature painter he decorated the iconostasis, cantors’ benches and the throne of the Theotokos in the orthodox cathedral of Buda (Tabán) (1818–1820). From his works in Pomáz only the pictorial representation on the bishop’s seat survives partly overpainted. It shows Saint John Chrysostom in a fairly unusual composition.The wooden framework of the classicizing late baroque iconostasis (1793–1794) was made by wood carver Avram Manojlović of zombor; his most exquisite work in Hungary is the iconostasis in Baja (1788–1790). The iconostasis of Pomáz – a far more modest work than the one in Baja – was a commission for the Baja-born Pavel Ðurković (1772–1830?) as the recently explored documents verify. So far, the first iconostasis by Ðurković – who was to become the decisive artist of the Serbs in the first quarter of the 19th century – was believed to be the one in Dunaföldvár dated to 1799–1801, but the new source confirms that his first known ecclesiastic commission was the pomáz iconostasis. regrettably, owing to layers of overpainting only certain segments have preserved Ðurković’s brushstrokes.A few separate icons in the Pomáz church verify the active presence of another two 18th century Serbian painters in Pomáz. The icon of Christ Enthroned with Saint John the Baptist is attributable to Hristofor Žefarović’s workshop. It probably belonged to the earlier iconostasis painted a little before 1740. Today there is only a single icon in the Pomáz church that preserves the memory of the sojourn in the village in 1770–1775 of Teodor Simeonov gruntović from Moscopolis, who with his workshop was very active in the territory of the Hungarian kingdom. His best-known works are the rich ensembles of icons in the churches of ráckeve and Székesfehérvár.

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Background: Differences between left and right breast cancer have been investigated in the past in terms of incidence; it is higher on the left side than on the right. This difference has ranged from 2% to 5%. However, there are no publications looking at differences in immunohistochemical characteristics between left and right sided breast cancer. This study aims to assess the incidence and age distribution as well as the following immunohistochemical characteristics: estrogen receptor (ER), progesterone receptor (PR), and epidermal growth factor 2 (HER-2). We compared the age distribution to U.S. population as well as other Arab populations. In addition we compared these and other characteristics with respect to the laterality of the breast cancer. Methods: In this pilot retrospective descriptive study, data was collected anonymously on 300 patients who presented to the Saint George Hospital University Medical Center in Beirut. They were extracted from the inpatient files with a diagnosis of breast cancer in order of presentation from 2012 until the total number of files was reached. The measured parameters included the sex of the patient, the age at diagnosis, breast cancer laterality and stage, the need for surgical treatment, and ER status, PR status, and HER-2 status as shown on the official biopsy results of the cases studied. Results: HER-2, PR-, and ER-positive receptors were found to be more frequent by 4%, 9%, and 1% on the left side as compared with the right side, respectively. These numerical differences, however, were not statistically significant. Moreover, our data analysis shows that the Lebanese population distribution of breast cancer is skewed towards a younger age when compared to the U.S., with a median age of diagnosis of 53 and 62, respectively. Finally, in term of incidence, there was a 12% increase in incidence of left side breast cancer over the right side but this value did not reach statistical significance. Conclusions: This is the first study to show the relationship between hormonal receptors and laterality of breast cancer. We concluded that there is a trend towards statistically significant differences between laterality immunohistochemical characteristics. Epidemiological relationships between the Lebanese population, the Arab population, and the U.S. population were discussed. Further researches on larger population may be needed to show some of the trends presented in this article to be statistically significant.

Abstract:

Összefoglaló. Bevezetés: Krónikus obstruktív tüdőbetegségben (COPD) az obesitas mellett a csökkent fizikai aktivitás nagymértékben fokozza a metabolikus szindróma kialakulásának valószínűségét. Célkitűzés: Kutatásunk célja volt felmérni a metabolikus szindróma prevalenciáját COPD-ben, valamint azt, hogy milyen mértékben függ össze az életkorral, a nemmel, a társbetegségekkel, a tüdőfunkció károsodásának mértékével, a tápláltsági állapottal, a fizikai terhelhetőséggel és az életminőséggel. Módszer: Keresztmetszeti vizsgálatot végeztünk az Országos Korányi Pulmonológiai Intézet Légzésrehabilitációs Osztályán fekvő betegek körében 2019. július 1. és december 31. között. A véletlenszerűen kiválasztott 300, 40 év feletti betegnek ismertük az antropometriai, légzésfunkciós vizsgálati eredményét és laboratóriumi paramétereit. Adatokat gyűjtöttünk a dohányzási szokásokról, az előző évi exacerbatiók számáról és a kortikoszteroidok használatáról is. Az életminőség mérésére a betegségspecifikus Szent György-féle Légzési Kérdőív magyar nyelvre validált változatát használtuk. A metabolikus szindrómát a Nemzetközi Diabetes Szövetség kritériumai alapján határoztuk meg. Eredmények: A metabolikus szindróma a betegek 72%-ánál fordult elő, férfi: 65,9% nő: 77,2% (p = 0,031). A metabolikus szindrómás betegek esetében rövidebb 6 perces sétatávolságot mértünk ([m] 250 [150–330] vs. 295 [162–360]; p = 0,384), és szignifikánsan több volt az előző évi exacerbatiók száma (3 [0–6] vs. 1 [1–2]; p<0,001) a nem metabolikus szindrómás betegekhez képest. A BMI-re történő stratifikáció után a metabolikus szindróma jelenléte nagyobb volt BMI≥25 kg/m2 esetén. A hasi elhízás, a magas vérnyomás, a hyperlipidaemia és a hyperglykaemia szignifikánsan gyakoribb volt BMI≥25 kg/m2 esetén (p<0,001). Következtetés: Eredményeink azt sugallják, hogy a metabolikus szindrómás betegekben megnő az együttes morbiditási index, különösen azok körében, akik túlsúlyosak vagy elhízottak. Ezért a COPD-s betegekben nagyon fontos időben felismerni és megfelelően kezelni a metabolikus szindrómát. Orv Hetil. 2021; 162(5): 185–191. Summary. Introduction: Both obesity and the lack of physical activity among chronic obstructive pulmonary disease (COPD) patients increase the risk of developing metabolic syndrome. Objective: The goal of our study was to assess the prevalence of metabolic syndrome among COPD patients and to examine its correlation with age, gender, comorbidities, lung function values, nutritional status, exercise capacity, and quality of life. Method: A cross-sectional study was performed at the Department of Pulmonary Rehabilitation of the Hungarian National Korányi Institute for Pulmonology between July 1st and December 31st, 2019. A total of 300 patients aged over 40 were selected at random. Anthropometric data were collected along with lung function values, laboratory parameters, smoking status, the number of exacerbations in the previous year, and the use of corticosteroids. Quality of life was measured by the validated Hungarian, COPD-specific Saint George Respiratory Questionnaire. Metabolic syndrome was defined according to the International Diabetes Federation criteria. Results: Metabolic syndrome affected 72% of COPD patients (male: 65.9%, female 77.2%; p = 0.031). In patients with metabolic syndrome, shorter 6-minute walking distance was measured ([m] 250 [150–330] vs. 295 [162–360]; p = 0.384) and the number of exacerbations in the previous year was significantly higher (3 [0–6] vs. 1 [1–2]; p<0.001) compared to patients with no metabolic syndrome. After stratification for BMI, metabolic syndrome was more frequent in the case of BMI≥25 kg/m2. Central adiposity, hypertension, hyperlipidemia, and hyperglycemia were also significantly more frequent among patients with BMI≥25 kg/m2 (p<0.001). Conclusion: Our results suggest that the co-morbidity index increases in patients with metabolic syndrome, especially in overweight or obese patients. Therefore, early detection and appropriate treatment of metabolic syndrome in patients with COPD is very important. Orv Hetil. 2021; 162(5): 185–191.

Abstract:

Reeds biomass has been successfully extracted. It calcinated with annealing temperatures at 800 °C (A800), 850 °C (A850), and 900 °C (A900). The x-ray pattern showed that it has a cristoballite (SiO2) crystal structure. The band gap energy values are 3.8 eV, 3.7 eV and 4.7 eV, respectively. FTIR spectra show the groups are silanol, siloxane, and monohydride. Quantitatively, it provide results to determine the optical properties and dielectric functions which indicate shift to longer wavelengths with an increase in annealing temperature. The morphology gives different image where the particles are formed flakes (A800), aggregates (A850) and porous aggregates (A900). Full Text: PDF References A. F. Ramdja, R. A. Silalahi, N. Sihombing, "Pengaruh waktu, temperatur dan dosis H2SO4 pada hidrolisa asam terhadap kadar etanol berbahan baku alang-alang," J. Tek. Kim., 17, (2010). CrossRef Z. S. Osvaldo, P. Putra, M. Faizal, "Pengaruh konsentrasi asam dan waktu pada proses hidrolisis dan fermentasi pembuatan bioetanol dari alang-alang," J. Tek. Kim., 18, (2012). CrossRef I. S. Naji, N. A. Khalifa, and H. M. Khalaf, "Influence of annealing temperature on the physical properties of thin Cu2SiO4 films prepared by pulsed laser deposition," Dig. J. Nanomater. Biostructures, 12, 899 (2017). DirectLink M. Sahri, A. R. Tualeka, N. Widajati, "Quantitative risk assesment of crystalline silica exposure in ceramics industry," Indian J. Public Heal. Res. & Dev., 10, 601 (2019). CrossRef A. Berendjchi, R. Khajavi, M. E. Yazdanshenas, "Application of nanosols in textile industry," Int. J. Green Nanotechnol., 1, 1943089213506814 (2013). CrossRef P. Y. Steinberg, "Structural and mechanical properties of silica mesoporous films synthesized using deep X-rays: implications in the construction of devices," Front. Mater., 8, 27 (2021). CrossRef A. F. Lourenço, J. A. F. Gamelas, J. Sequeira, P. J. Ferreira, J. L. Velho, "Improving paper mechanical properties using silica-modified ground calcium carbonate as filler," BioResources, 10, 8312 (2015). CrossRef S. Begum, M. Allaudin, M. A. Qaiser, and F. KHAN, "Beneficiation of silica sand for the manufacturing of optical glass". J.Chem. Soc. Pakistan, 21, 83 (1999). DirectLink N. H. N. A. Hadi, A. Anuar, R. K. Shuib, "Effect of Different Salinization Methods of Silica Filler on Rubber Reinforcement," J. Eng., 15, 71 (2019). CrossRef K. Kayed and D. B. Kurd, "The effect of annealing temperature on the structural and optical properties of Si/SiO2 composites synthesized by thermal oxidation of silicon wafers," Silicon, 14, 5157 (2021). CrossRef F. Ravaux, N. S. Rajput, J. Abed, L. George, M. Tiner, M. Jouiad, "Effect of rapid thermal annealing on crystallization and stress relaxation of SiGe nanoparticles deposited by ICP PECVD," RSC Adv.,7, 32087 (2017). CrossRef H. Liu et al., "Design and synthesis of carbon-coated α-Fe2O3-Fe3O4 heterostructured as anode materials for lithium ion batteries," Appl. Surf. Sci., 495, 143590 (2019). CrossRef M. Ghasemifard, E. Fathi, M. Ghamari, "The effect of Fe3+-doped on structure and optical properties of mesoporous Al2O3/SiO2 composite," Mater. Sci. Semicond. Process., 42, 349 (2016). CrossRef X. Lu et al., "Effect of high-intensity ultrasound irradiation on the stability and structural features of coconut-grain milk composite systems utilizing maize kernels and starch with different amylose contents," Ultrason. Sonochem., 55, 135 (2019). CrossRef E. W. Juni, A. Arnelli, S. Sriatun, "Pemanfaatan Surfaktan Kationik Hasil Sublasi sebagai Molekul Pengarah pada Pembuatan Material Berpori dari Sekam Padi," J. Kim. Sains dan Apl., 15, 24 (2012). CrossRef F. Adam, K. Kandasamy, S. Balakrishnan, "Iron incorporated heterogeneous catalyst from rice husk ash," J. Colloid Interface Sci., 304, 137 (2006). CrossRef K. C. Wong, "Review of spectrometric identification of organic compounds." J. Chem. Educ., 92, 1602 (2015). CrossRef L. H. Abuhassan, "Enhancement of the production yield of fluorescent silicon nanostructures using silicon-based salts," Sains Malaysiana, 39, 837 (2010). DirectLink U. Kalapathy, A. Proctor, J. Shultz, "Silica xerogels from rice hull ash: structure, density and mechanical strength as affected by gelation pH and silica concentration", J. Chem. Technol. & Biotechnol., 75, 464 (2000) CrossRef

Abstract:

BackgroundSpondyloarthritis (SpA) is a group of rheumatic diseases with a heritable component associated with Human Leucocyte Antigen B27 (HLA-B27). Although many studies have reported an overlap between the clinical features of SpA and Behcet’s disease (BD), as well as an increased prevalence of HLA-B27 in BD, the prevalence of HLA-B5 (namely B51 and B52, the split antigens of B5) in SpA, have been scarcely examined, particularly in countries with a low HLA-B27 prevalence.ObjectivesTo estimate the prevalence of HLA-B51 and HLA-B52 in patients with SpA compared to healthy controls (HC), to identify the alleles found in HLA-B locus in patients with SpA compared to HC, and to evaluate the impact of HLA-B51 on SpA disease phenotype.MethodsA case-control study included consecutive patients with a diagnosis of SpA (axial SpA (axSpA), peripheral SpA (pSpA), and psoriatic arthritis (PsA)) from three rheumatology clinics. HC were recruited among blood donors and medical students. Demographic data, as well as SpA and BD disease features, were collected through an interview with a trained medical student and file review (low back pain, peripheral joint disease, enthesitis, dactylitis, psoriasis, uveitis, inflammatory bowel disease, family history, oral and genital ulcerations, skin, vascular and neurologic manifestations, CRP, BASDAI, imaging of the spine and sacroiliac joints). The entire B locus was tested using molecular biology technique on Luminex with the possibility of precise B51/B52 differentiation. The prevalence of HLA-B51/B52 was calculated in patients and compared to HC using the Chi-square test. A complete HLA-B mapping was performed for patients and HC. A binary logistic regression identified factors associated with HLA-B51 in patients with axSpA.ResultsData from 119 HC and 89 patients with SpA were available (66 axSpA, 16 pSpA, and 7 PsA). Mean age of the patients was 44.8 years [SD 13.5], 66.3% were males, disease duration was 12 years [SD 12.7], 72.4% had a history of elevated CRP, 30.3% were positive for HLA-B27, 53.9% had sacroiliitis on MRI, 47.2% had radiographic sacroiliitis, and 23.6% had syndesmophytes. Oral ulcerations were reported in 38.2% of patients, genital ulcerations in 3.4%, uveitis in 5.6%, skin lesions in 18%, and vascular lesions in 3.4%. Patients with SpA fulfilled the classification criteria for BD in 2.9% (International Study Group criteria for BD) and 38.2% (International Criteria for BD). HLA-B51/B52 were found more frequently in patients with SpA (20.2%/ 7.9%) compared to HC (11.8%/4.2%), although the difference was not statistically significant. The difference was mainly driven by ant association between HLA-B51 and axSpA (27.2% versus 11.8%, OR 2.8 [95%CI 1.3-6.1], p=0.008) (Table 1). The most frequent allele in SpA and HC was HLA-B35; complete HLA-B mapping is shown in Figure 1. In patients with axSpA, HLA-B51 was associated with radiographic damage in peripheral joints, while it was negatively associated with sacroiliitis. Uveitis was numerically associated with HLA-B51, but the association did not reach statistical significance.Table 1.Prevalence of HLA-B5 genes in patients with spondyloarthritis (SpA) and healthy controlsControlsSpAAxial SpAPeripheral SpAPsoriatic Arthritisp-value (SpA vs. Controls)p-value (axSpA vs controls)N1198966167HLA-B51+, N (%)14 (11.8)18 (20.2)18 (27.3)0 (0.0)0 (0.0)0.0940.008HLA-B52+, N (%)5 (4.2)7 (7.9)5 (7.6)2 (12.5)0 (0.0)0.2620.331HLA-B51 or HLA-B52+, N (%)19 (16)21 (23.6)19 (28.8)2 (12.5)0 (0.0)0.1670.039Figure 1.Distribution of the HLA-B alleles in patients with spondyloarthritis and healthy controls (Statistically significant differences between patients and controls indicated with*)ConclusionHLA-B51/B52 were more numerically more prevalent in patients with SpA compared to HC. A statistically significant association was found between HLA-B51 and axSpA and correlated with more peripheral and less axial radiographic involvement.AcknowledgementsThe authors would like to thank the Research Council of Saint-Joseph University and NewBridge Pharmaceuticals FZ LLC for an unrestricted research grant to fund the study.Disclosure of InterestsNelly Ziade Speakers bureau: Roche, Abbvie, Eli Lilly, Pfizer, Janssen, Novartis, Pierre Fabre, Apotex, Pharmaline, Paid instructor for: Abbvie, Eli Lilly, Sanofi-Aventis, Pfizer, Janssen, Novartis, Grant/research support from: NewBridge Pharmaceutical FZ LLC (current study), Pfizer, Abbvie, Celgene, Rhea Nacouzi: None declared, Kamel Mroue’ Speakers bureau: Roche, Abbvie, Eli Lilly, Pfizer, Janssen, Novartis, Georges Merheb Speakers bureau: Roche, Abbvie, Eli Lilly, Pfizer, Janssen, Novartis, Pierre Ghorra: None declared

Abstract:

This paper is meant to study the apocalyptic scenario of the at the perspectives of the Great Acceleration. the apocalyptic scenario is not a pure imagination of the literature works. Instead, scientific evidences are in favour of dramatic change in the climatic conditions related to the climax of Man actions. the modelling of the future climate leads to horrible situations including intolerable temperatures, dryness, tornadoes, and noticeable sear level rise evading coastal regions. Going far from these scientific claims, hom*o Sapiens Sapiens extended his imagination through the Climate-Fiction (cli-fi) to propose a dramatic end. Climate Fiction is developed into a recording machine containing every kind of fictions that depict environmental condition events and has consequently lost its true significance. Introduction The Great Acceleration may be considered as the Late Anthropocene in which Man actions reached their climax to lead to dramatic climatic changes paving the way for a possible apocalyptic scenario threatening the existence of the humanity. So, the apocalyptic scenario is not a pure imagination of the literature works. Instead, many scientific arguments especially related to climate change are in favour of the apocalypse1. As a matter of fact, the modelling of the future climate leads to horrible situations including intolerable temperatures (In 06/07/2021, Kuwait recorded the highest temperature of 53.2 °C), dryness, tornadoes, and noticeable sear level rise evading coastal regions. These conditions taking place during the Great Acceleration would have direct repercussions on the human species. Considering that the apocalyptic extinction had really caused the disappearance of many stronger species including dinosaurs, hom*o Sapiens Sapiens extended his imagination though the Climate-Fiction (cli-fi) to propose a dramatic end due to severe climate conditions intolerable by the humankind. The mass extinction of animal species has occurred several times over the geological ages. Researchers have a poor understanding of the causes and processes of these major crises1. Nonetheless, whatever the cause of extinction, the apocalyptic scenario has always been present in the geological history. For example, dinosaurs extinction either by asteroids impact or climate changes could by no means denies the apocalyptic aspect2.At the same time as them, many animal and plant species became extinct, from marine or flying reptiles to marine plankton. This biological crisis of sixty-five million years ago is not the only one that the biosphere has suffered. It was preceded and followed by other crises which caused the extinction or the rarefaction of animal species. So, it is undeniable that many animal groups have disappeared. It is even on the changes of fauna that the geologists of the last century have based themselves to establish the scale of geological times, scale which is still used. But it is no less certain that the extinction processes, extremely complex, are far from being understood. We must first agree on the meaning of the word "extinction", namely on the apocalyptic aspect of the concept. It is quite understood that, without disappearances, the evolution of species could not have followed its course. Being aware that the apocalyptic extinction had massacred stronger species that had dominated the planet, hom*o Sapiens Sapiens has been aware that the possibility of apocalyptic end at the perspective of the Anthropocene (i.e., Great Acceleration) could not be excluded. This conviction is motivated by the progressive defaunation in some regions3and the appearance of alien species in others related to change of mineralogy and geochemistry4 leading to a climate change during the Anthropocene. These scientific claims fed the vast imagination about climate change to set the so-called cli-fi. The concept of the Anthropocene is the new geological era which begins when the Man actions have reached a sufficient power to modify the geological processes and climatic cycles of the planet5. The Anthropocene by no means excludes the possibility of an apocalyptic horizon, namely in the perspectives of the Great Acceleration. On the contrary, two scenarios do indeed seem to dispute the future of the Anthropocene, with a dramatic cross-charge. The stories of the end of the world are as old as it is, as the world is the origin of these stories. However, these stories of the apocalypse have evolved over time and, since the beginning of the 19th century, they have been nourished particularly by science and its advances. These fictions have sometimes tried to pass themselves off as science. This is the current vogue, called collapsology6. This end is more than likely cli-fi driven7and it may cause the extinction of the many species including the hom*o Sapiens Sapiens. In this vein, Anthropocene defaunation has become an ultimate reality8. More than one in eight birds, more than one in five mammals, more than one in four coniferous species, one in three amphibians are threatened. The hypothesis of a hierarchy within the living is induced by the error of believing that evolution goes from the simplest to the most sophisticated, from the inevitably stupid inferior to the superior endowed with an intelligence giving prerogative to all powers. Evolution goes in all directions and pursues no goal except the extension of life on Earth. Evolution certainly does not lead from bacteria to humans, preferably male and white. Our species is only a carrier of the DNA that precedes us and that will survive us. Until we show a deep respect for the biosphere particularly, and our planet in general, we will not become much, we will remain a predator among other predators, the fiercest of predators, the almighty craftsman of the Anthropocene. To be in the depths of our humanity, somehow giving back to the biosphere what we have taken from it seems obvious. To stop the sixth extinction of species, we must condemn our anthropocentrism and the anthropization of the territories that goes with it. The other forms of life also need to keep their ecological niches. According to the first, humanity seems at first to withdraw from the limits of the planet and ultimately succumb to them, with a loss of dramatic meaning. According to the second, from collapse to collapse, it is perhaps another humanity, having overcome its demons, that could come. Climate fiction is a literary sub-genre dealing with the theme of climate change, including global warming. The term appears to have been first used in 2008 by blogger and writer Dan Bloom. In October 2013, Angela Evancie, in a review of the novel Odds against Tomorrow, by Nathaniel Rich, wonders if climate change has created a new literary genre. Scientific basis of the apocalyptic scenario in the perspective of the Anthropocene Global warming All temperature indices are in favour of a global warming (Fig.1). According to the different scenarios of the IPCC9, the temperatures of the globe could increase by 2 °C to 5 °C by 2100. But some scientists warn about a possible runaway of the warming which can reach more than 3 °C. Thus, the average temperature on the surface of the globe has already increased by more than 1.1 °C since the pre-industrial era. The rise in average temperatures at the surface of the globe is the first expected and observed consequence of massive greenhouse gas emissions. However, meteorological surveys record positive temperature anomalies which are confirmed from year to year compared to the temperatures recorded since the middle of the 19th century. Climatologists point out that the past 30 years have seen the highest temperatures in the Northern Hemisphere for over 1,400 years. Several climatic centres around the world record, synthesize and follow the evolution of temperatures on Earth. Since the beginning of the 20th century (1906-2005), the average temperature at the surface of the globe has increased by 0.74 °C, but this progression has not been continuous since 1976, the increase has clearly accelerated, reaching 0.19 °C per decade according to model predictions. Despite the decline in solar activity, the period 1997-2006 is marked by an average positive anomaly of 0.53 °C in the northern hemisphere and 0.27 °C in the southern hemisphere, still compared to the normal calculated for 1961-1990. The ten hottest years on record are all after 1997. Worse, 14 of the 15 hottest years are in the 21st century, which has barely started. Thus, 2016 is the hottest year, followed closely by 2015, 2014 and 2010. The temperature of tropical waters increased by 1.2 °C during the 20th century (compared to 0.5 °C on average for the oceans), causing coral reefs to bleach in 1997. In 1998, the period of Fort El Niño, the prolonged warming of the water has destroyed half of the coral reefs of the Indian Ocean. In addition, the temperature in the tropics of the five ocean basins, where cyclones form, increased by 0.5 °C from 1970 to 2004, and powerful cyclones appeared in the North Atlantic in 2005, while they were more numerous in other parts of the world. Recently, mountains of studies focused on the possible scenario of climate change and the potential worldwide repercussions including hell temperatures and apocalyptic extreme events10 , 11, 12. Melting of continental glaciers As a direct result of the global warming, melting of continental glaciers has been recently noticed13. There are approximately 198,000 mountain glaciers in the world; they cover an area of approximately 726,000 km2. If they all melted, the sea level would rise by about 40 cm. Since the late 1960s, global snow cover has declined by around 10 to 15%. Winter cold spells in much of the northern half of the northern hemisphere are two weeks shorter than 100 years ago. Glaciers of mountains have been declining all over the world by an average of 50 m per decade for 150 years. However, they are also subject to strong multi-temporal variations which make forecasts on this point difficult according to some specialists. In the Alps, glaciers have been losing 1 meter per year for 30 years. Polar glaciers like those of Spitsbergen (about a hundred km from the North Pole) have been retreating since 1880, releasing large quantities of water. The Arctic has lost about 10% of its permanent ice cover every ten years since 1980. In this region, average temperatures have increased at twice the rate of elsewhere in the world in recent decades. The melting of the Arctic Sea ice has resulted in a loss of 15% of its surface area and 40% of its thickness since 1979. The record for melting arctic sea ice was set in 2017. All models predict the disappearance of the Arctic Sea ice in summer within a few decades, which will not be without consequences for the climate in Europe. The summer melting of arctic sea ice accelerated far beyond climate model predictions. Added to its direct repercussions of coastal regions flooding, melting of continental ice leads to radical climatic modifications in favour of the apocalyptic scenario. Fig.1 Evolution of temperature anomaly from 1880 to 2020: the apocalyptic scenario Sea level rise As a direct result of the melting of continental glaciers, sea level rise has been worldwide recorded14 ,15. The average level of the oceans has risen by 22 cm since 1880 and 2 cm since the year 2000 because of the melting of the glaciers but also with the thermal expansion of the water. In the 20th century, the sea level rose by around 2 mm per year. From 1990 to 2017, it reached the relatively constant rate of just over 3mm per year. Several sources contributed to sea level increase including thermal expansion of water (42%), melting of continental glaciers (21%), melting Greenland glaciers (15%) and melting Antarctic glaciers (8%). Since 2003, there has always been a rapid rise (around 3.3 mm / year) in sea level, but the contribution of thermal expansion has decreased (0.4 mm / year) while the melting of the polar caps and continental glaciers accelerates. Since most of the world’s population is living on coastal regions, sea level rise represents a real threat for the humanity, not excluding the apocalyptic scenario. Multiplication of extreme phenomena and climatic anomalies On a human scale, an average of 200 million people is affected by natural disasters each year and approximately 70,000 perish from them. Indeed, as evidenced by the annual reviews of disasters and climatic anomalies, we are witnessing significant warning signs. It is worth noting that these observations are dependent on meteorological survey systems that exist only in a limited number of countries with statistics that rarely go back beyond a century or a century and a half. In addition, scientists are struggling to represent the climatic variations of the last two thousand years which could serve as a reference in the projections. Therefore, the exceptional nature of this information must be qualified a little. Indeed, it is still difficult to know the return periods of climatic disasters in each region. But over the last century, the climate system has gone wild. Indeed, everything suggests that the climate is racing. Indeed, extreme events and disasters have become more frequent. For instance, less than 50 significant events were recorded per year over the period 1970-1985, while there have been around 120 events recorded since 1995. Drought has long been one of the most worrying environmental issues. But while African countries have been the main affected so far, the whole world is now facing increasingly frequent and prolonged droughts. Chile, India, Australia, United States, France and even Russia are all regions of the world suffering from the acceleration of the global drought. Droughts are slowly evolving natural hazards that can last from a few months to several decades and affect larger or smaller areas, whether they are small watersheds or areas of hundreds of thousands of square kilometres. In addition to their direct effects on water resources, agriculture and ecosystems, droughts can cause fires or heat waves. They also promote the proliferation of invasive species, creating environments with multiple risks, worsening the consequences on ecosystems and societies, and increasing their vulnerability. Although these are natural phenomena, there is a growing understanding of how humans have amplified the severity and impacts of droughts, both on the environment and on people. We influence meteorological droughts through our action on climate change, and we influence hydrological droughts through our management of water circulation and water processes at the local scale, for example by diverting rivers or modifying land use. During the Anthropocene (the present period when humans exert a dominant influence on climate and environment), droughts are closely linked to human activities, cultures, and responses. From this scientific overview, it may be concluded apocalyptic scenario is not only a literature genre inspired from the pure imagination. Instead, many scientific arguments are in favour of this dramatic destiny of hom*o Sapiens Sapiens. Fig.2. Sea level rise from 1880 to 2020: a possible apocalyptic scenario (www.globalchange.gov, 2021) Apocalyptic genre in recent writing As the original landmark of apocalyptic writing, we must place the destruction of the Temple of Jerusalem in 587 BC and the Exile in Babylon. Occasion of a religious and cultural crossing with imprescriptible effects, the Exile brought about a true rebirth, characterized by the maintenance of the essential ethical, even cultural, of a national religion, that of Moses, kept as pure as possible on a foreign land and by the reinterpretation of this fundamental heritage by the archaic return of what was very old, both national traditions and neighbouring cultures. More precisely, it was the place and time for the rehabilitation of cultures and the melting pot for recasting ancient myths. This vast infatuation with Antiquity, remarkable even in the vocabulary used, was not limited to Israel: it even largely reflected a general trend. The long period that preceded throughout the 7th century BC and until 587, like that prior to the edict of Cyrus in 538 BC, was that of restorations and rebirths, of returns to distant sources and cultural crossings. In the biblical literature of this period, one is struck by the almost systematic link between, on the one hand, a very sustained mythical reinvestment even in form and, on the other, the frequent use of biblical archaisms. The example of Shadday, a word firmly rooted in the Semites of the Northwest and epithet of El in the oldest layers of the books of Genesis and Exodus, is most eloquent. This term reappears precisely at the time of the Exile as a designation of the divinity of the Patriarchs and of the God of Israel; Daily, ecological catastrophes now describe the normal state of societies exposed to "risks", in the sense that Ulrich Beck gives to this term: "the risk society is a society of catastrophe. The state of emergency threatens to become a normal state there1”. Now, the "threat" has become clearer, and catastrophic "exceptions" are proliferating as quickly as species are disappearing and climate change is accelerating. The relationship that we have with this worrying reality, to say the least, is twofold: on the one hand, we know very well what is happening to us; on the other hand, we fail to draw the appropriate theoretical and political consequences. This ecological duplicity is at the heart of what has come to be called the “Anthropocene”, a term coined at the dawn of the 21st century by Eugene Stoermer (an environmentalist) and Paul Crutzen (a specialist in the chemistry of the atmosphere) in order to describe an age when humanity would have become a "major geological force" capable of disrupting the climate and changing the terrestrial landscape from top to bottom. If the term “Anthropocene” takes note of human responsibility for climate change, this responsibility is immediately attributed to overpowering: strong as we are, we have “involuntarily” changed the climate for at least two hundred and fifty years. Therefore, let us deliberately change the face of the Earth, if necessary, install a solar shield in space. Recognition and denial fuel the signifying machine of the Anthropocene. And it is precisely what structures eco-apocalyptic cinema that this article aims to study. By "eco-apocalyptic cinema", we first mean a cinematographic sub-genre: eco-apocalyptic and post-eco-apocalyptic films base the possibility (or reality) of the end of the world on environmental grounds and not, for example, on damage caused by the possible collision of planet Earth with a comet. Post-apocalyptic science fiction (sometimes abbreviated as "post-apo" or "post-nuke") is a sub-genre of science fiction that depicts life after a disaster that destroyed civilization: nuclear war, collision with a meteorite, epidemic, economic or energy crisis, pandemic, alien invasion. Conclusion Climate and politics have been linked together since Aristotle. With Montesquieu, Ibn Khaldûn or Watsuji, a certain climatic determinism is attributed to the character of a nation. The break with modernity made the climate an object of scientific knowledge which, in the twentieth century, made it possible to document, despite the controversies, the climatic changes linked to industrialization. Both endanger the survival of human beings and ecosystems. Climate ethics are therefore looking for a new relationship with the biosphere or Gaia. For some, with the absence of political agreements, it is the beginning of inevitable catastrophes. For others, the Anthropocene, which henceforth merges human history with natural history, opens onto technical action. The debate between climate determinism and human freedom is revived. The reference to the biblical Apocalypse was present in the thinking of thinkers like Günther Anders, Karl Jaspers or Hans Jonas: the era of the atomic bomb would mark an entry into the time of the end, a time marked by the unprecedented human possibility of 'total war and annihilation of mankind. The Apocalypse will be very relevant in describing the chaos to come if our societies continue their mad race described as extra-activist, productivist and consumerist. In dialogue with different theologians and philosophers (such as Jacques Ellul), it is possible to unveil some spiritual, ethical, and political resources that the Apocalypse offers for thinking about History and human engagement in the Anthropocene. What can a theology of collapse mean at a time when negative signs and dead ends in the human situation multiply? What then is the place of man and of the cosmos in the Apocalypse according to Saint John? Could the end of history be a collapse? How can we live in the time we have left before the disaster? Answers to such questions remain unknown and no scientist can predict the trajectory of this Great Acceleration taking place at the Late Anthropocene. When science cannot give answers, Man tries to infer his destiny for the legend, religion and the fiction. Climate Fiction is developed into a recording machine containing every kind of fictions that depict environmental condition events and has consequently lost its true significance. Aware of the prospect of ecological collapse additionally as our apparent inability to avert it, we tend to face geology changes of forceful proportions that severely challenge our ability to imagine the implications. Climate fiction ought to be considered an important supplement to climate science, as a result, climate fiction makes visible and conceivable future modes of existence inside worlds not solely deemed seemingly by science, however that area unit scientifically anticipated. 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Abstract:

El proyecto se presenta –junto a otras 14 propuestas– al concurso de ideas para el nuevo Espacio Scout del Colegio Saint George de Santiago, cuyo programa a cumplir consideraba: (2) salas multiuso, (5) bodegas para los distintos grupos scout, quincho para asados, plaza exterior (300 personas), plaza cubierta (150 personas). El terreno de emplazamiento es definido por el colegio en las faldas del cerro Manquehue, rodeado por un bosque de olmos, un estanque de agua en desuso y el canal de regadío que recorre el colegio y los terrenos aledaños.

Abstract:

BackgroundSuicide is a serious cause of mortality that affects families, communities, and the entire country. Because of a lack of national systematic reporting for cause-specific mortality, a high level of stigma, and religious non-acceptance, suicidal behavior is an under-reported and concealed cause of death in the majority of low- and middle-income countries.ObjectiveThe aim of this study was to assess the prevalence of suicidal behavior and associated factors among holy water users at the Andassa Saint George Monastery, 2023.MethodsAn institution-based cross-sectional study was conducted at the Andassa Saint George Monastery from 5 April to 5 May 2023. A systematic random sampling method was utilized to select 423 study participants and the Suicidal Behaviors Questionnaire—Revised was used to assess suicidal behavior. The data were gathered using the epicollect5 software with a face-to-face interview method then exported to SPSS-25 for analysis. A binary logistic regression model was used and all variables in a bivariate analysis with a p-value of less than 0.25 were entered into a multivariable logistic regression model, and statistical significance was declared at a p-value of less than 0.05.ResultsThe prevalence of suicidal behavior among holy water users was 9.7% (95% CI: 7.1–12.4). Being female [2.632 (1.206–5.748)], living alone [2.52 (1.06–5.97)], and having depression [3.03 (1.32–6.99)], epilepsy [3.82 (1.28–11.40)], and diabetes mellitus [3.37 (1.229–9.25)] were significantly associated with suicidal behavior.ConclusionIn this study, almost 1 in 10 had engaged in suicidal behavior in their lifetime. Several risk factors for suicidal behavior were identified, including being female, living alone, and having diabetes mellitus, epilepsy, and depression.

Abstract:

Abstract Background Cough and sputum are major symptoms in cystic fibrosis (CF) that contribute to the impairment of quality of life. Methods This prospective single centre cross-sectional pilot study aimed to evaluate the results of a self-administered questionnaire assessing cough and sputum symptoms (2 domains), and their impact (2 domains) on daily activities in the previous week, named the Cough and Sputum Assessment Questionnaire (CASA-Q) in CF adult patients at stable state, and to analyse associations with clinical, functional, microbiological, radiological data, and two quality of life scales: the Cystic Fibrosis Questionnaire Revised (CFQ-R) and the Saint George Respiratory Questionnaire (SGRQ). Results Forty-eight patients were included in this analysis (69% men; median age of 27.8 ± 8.1 years; median body mass index of 21.8 + 3.3 kg/m²; mean FEV1 of 64 ± 30% of the predicted value). The mean values of the CASA-Q domains were 58 ± 23 for cough symptoms, 77 ± 24 for cough impact, 62 ± 25 for sputum symptoms and 84 ± 21 for sputum impact. Impairment in CASA-Q cough and sputum domains was associated with dyspnea mMRC scale (p < 0.005 for all 4 domains of CASA-Q) and exacerbations in the previous year (p < 0.05 for CASA-Q symptoms domains). We also found correlations between all domains of the CASA-Q and quality of life questionnaires including SGRQ (p < 0.001) and to a lesser extend CFQ-R. We identified a clinical phenotype (female gender, ΔF508 heterozygous mutation, dyspnea mMRC scale) associated with an impairment of CASA-Q score and quality of life using a 2-step cluster analysis. Conclusions CASA-Q allows the assessment of cough and sputum in CF adult patients and is associated with quality of life impairment. This simple easy-to-use tool could be used in routine clinical practice and in clinical studies to assess cough and sputum in CF patients. Trial Registration The study was registered on ClinicalTrials.gov (NCT02924818, first posted on 5th October 2016).

Abstract:

Abstract Background A steady decline in the number of cases of malaria was observed in the 2000s in French Guiana. This enabled regional health policies to shift their public health goal from control to elimination. To include inhabitants in this strategy, the main objective of this study was to describe knowledge about malaria, and related attitudes and practices in persons living in the French Guiana border. Methods We conducted a survey in people over 15 years old living in the twelve neighbourhoods of Saint-Georges de l’Oyapock with the highest malaria incidence. It comprised a 147-item questionnaire which collected data on socio-demographic characteristics and included a Knowledge Attitude and Practices survey on malaria. Knowledge-related data were studied using exploratory statistical methods to derive summary variables. A binary variable assessing level of knowledge was proposed and then assessed using exploratory approaches. Results The mean age of the 844 participants was 37.2 years [15.8], the male/female sex ratio was 0.8. In terms of nationality, 485 (57.5%) participants were Brazilian and 352 (41.7%) French. One third (305, 36.1%) spoke Brazilian Portuguese as their native language, 295 (34.9%) the Amerindian language Palikur, 36 (4.3%) French. The symptoms of malaria and prevention means were poorly known by 213 (25.2%) and 378 (44.8%) respondents, respectively. A quarter (206, 24.4%) did not know that malaria can be fatal. Overall, 251 people (29.7%) had an overall poor level of knowledge about malaria. Being under 25 years old, living in a native Amerindian neighbourhood, having an Amerindian mother tongue language, having risk behaviours related to gold mining were significantly associated with a poor level of knowledge. Conclusions This study is the first to describe the poor level of knowledge about malaria in populations living in the malaria endemic border area along the Oyapock river in French Guiana. Results will allow to reinforce, to diversify and to culturally adapt prevention messages and health promotion to increase their effectiveness with a view to quickly reaching the goal of malaria elimination through empowerment.

Abstract:

Johnson Matthey’s international journal of research exploring science and technology in industrial applications Contents Volume 68, Issue 3, July 2024 305 Guest Editorial: Advanced Characterisation and the Net Zero Transition By Stewart F. Parker 307 Inelastic Neutron Scattering Studies of Propene and 1-Octene Oligomerisation in H-ZSM-5 By Alexander P. Hawkins, Andrea Zachariou, Paul Collier, Russell F. Howe, David Lennon and Stewart F. Parker 322 End-of-Life Plastics Management: A Review By Han Zong, Ronaldo Pangestu Hadi, Noah Zecher-Freeman, Fan Bu, Mingyu Zhang, George Arsnow and Chao Wang 335 Synthesis and Characterisation of Biochar Activated Carbon Oil Spills Removal By Badar Mohammed Al-Nairi, D. Sri Maha Vishnu, A. Sri Hari Kumar Mustafa Al Salmi, Sausan Al Yaqoobi, Mohammed Abdulhakim Al-Saadi and Ahmed Al-Harrasi 348 Desulfurising Fuels Using Alcohol-Based Deep Eutectic Solvents Using Extractive Catalytic Oxidative Desulfurisation Method By Nisha Saini, Pooja Yadav, Kuldeep Singh, Prasenjit Ghosh and Rajkumar Singh 362 Characterisation Techniques for Bituminous Binder By Kamal Kumar, Nisha, Rajkumar Singh and Manoj Srivastava 381 Hydrogen Use in a Dual-Fuel Compression Ignition Engine with Alternative Biofuels By José Rodríguez-Fernández, Ángel Ramos, Víctor M. Domínguez, Blanca Giménez, Miriam Reyes and Juan J. Hernández 396 Evaluation of Ammonia Co-fuelling in Modern Four Stroke Engines By Ajith Ambalakatte, Abdelrahman Hegab, Sikai Geng, Alasdair Cairns, Anthony Harrington, Jonathan Hall and Mike Bassett 412 The Suitability of the Three-way Catalyst for Hydrogen Fuelled Engines By M. Yavuz, G. Brinklow, A. Cova Bonillo, J. M. Herrerous, D. Wu, O. Doustdar, S. Zeraatu-Rezaei, A. Tsolakis, P. Millington and S. Alcove Clave 427 Multifrequency Ultrasound-Based Predictive Method for Biodiesel Production By J. Sáez-Bastante, S. Pinzi F Priego-Capote and M. P. Dorado 439 Johnson Matthey Highlights 442 Additively Manufactured Porous Metallic Implants and Their Surface Modification for Biomedical Applications: A Review By Meriame Bricha and Khalil El Mabrouk

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Abstract:

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Abstract:

Introduction Many people interpret the word ‘cult’ through specific connotations, including, but not limited to, a community of like-minded people on the edge of civilization, often led by a charismatic leader, with beliefs that are ‘other’ to societal ‘norms’. Cults are often perceived as deviant, regularly incorporating elements of crime, especially physical and sexual violence. The adoption by some cults of a special uniform or dress code has been readily picked up by popular culture and has become a key ‘defining’ characteristic of the nature of a cult. In this article, we use the semiotic framework of myth, as discussed by Barthes, to demonstrate how cult uniforms become semiotic myths of popular culture. Narratively, the myth of the cult communicates violence, deviance, manipulation, and brainwashing. The myth of on-screen cults has derived itself from a reflexive pop culture foundation. From popular culture inspiring cults to cults inspiring popular culture and back again, society generates its cult myth through three key mechanisms: medicalisation, deviance amplification, and convergence. This means we are at risk of misrepresenting the true nature of cults, creating a definition incongruent with reality. This article traces the history of cults, the expectations of cult behaviour, and the semiotics of uniforms to start the discussion on why society is primed to accept a confusion between nature and the semiotic messaging of “what-goes-without-saying” (Barthes Mythologies 11). Semiotics and Myth Following the basic groundwork of de Saussure in the early 1900s, semiotics is the study of signs and how we use signs to derive meaning from the external world (de Saussure). Barthes expanded on this with his series of essays in Mythologies, adding a layer of connotation that leads to myth (Barthes Mythologies). Connotation, as described by Barthes, is the interaction between signs, feelings, and values. The connotations assigned to objects and concepts become a system of communication that is a message, the message becomes myth. The myth is not defined by the object or concept, but by the way society collectively understands it and all its connotations (Barthes Elements of Semiology 89-91). For scholars like Barthes, languages and cultural artifacts lend themselves to myth because many of our concepts are vague and abstract. Because the concept is vague, it is easy to impose our own values and ideologies upon it. This also means different people can interpret the same concept in different ways (Barthes Mythologies 132). The concept of a cult is no exception. Cults mean different things to different people and the boundaries between cults and religious or commercial organisations are often contested. As a pop culture artifact, the meaning of cults has been generated through repeated exposure in different media and genres. Similarly, pop culture (tv, films, news, etc.) often has the benefit of fiction, which separates itself from the true nature of cults (sensu Barthes Mythologies). Yet, through repeated exposure, we begin to share a universal meaning for the term and all the behaviours understood within the myth. Our repeated exposure to the signs of cults in pop culture is the combined effect of news media and fiction slowly building upon itself in a reflexive manner. We hear news reports of cults behaving in obscure ways, followed by a drama, parody, critique, or satire in a fictitious story. The audience then begins to see the repeated narrative as evidence to the true nature of cults. Over time the myth of the cult naturalises into the zeitgeist as concretely as any other sign, word, or symbol. Once the myth is naturalised, it is better used as a narrative device when affixed to a universally recognised symbol, such as the uniform. The uniform becomes an efficient device for communicating meaning in a short space of time. We argue that the concept of cult as myth has entered a collective understanding, and so, it is necessary to reflect on the mechanisms that drove the correlations which ultimately created the myth. Barthes’s purpose for analysing myth was “to track down, in the decorative display of what-goes-without-saying, the ideological abuse which, in my view, is hidden there” (Barthes Mythologies 11). For this reason, we must briefly look at the history of cults and their relationship with crime. A Brief History of Cults ‘Cult’ derives from the Latin root, cultus, or cultivation, and initially referred to forms of religious worship involving special rituals and ceremonies directed towards specific figures, objects, and/or divine beings. Early to mid-twentieth century sociologists adopted and adapted the term to classify a kind of religious organisation and later to signal new forms of religious expression not previously of primary or singular interest to the scholar of religion (Campbell; Jackson and Jobling; Nelson). The consequences were such that ‘cult’ came to carry new weight in terms of its meaning and reception, and much like other analytical concepts developed an intellectual significance regarding religious innovation it had not previously possessed. Unfortunately, this was not to last. By the early 1990s, ‘cult’ had become a term eschewed by scholars as pejorative, value-laden, and disparaging of its supposed subject matter; a term denuded of technical and descriptive meaning and replaced by more value-neutral alternatives (Dillon and Richardson; Richardson; Chryssides and Zeller). Results from well-published surveys (Pfeifer; Olson) and our own experience in teaching related subject matter revealed predominantly negative attitudes towards the term ‘cult’, with the inverse true for the alternative descriptors. Perhaps more importantly, the surveys revealed that for the public majority, knowledge of ‘cults’ came via media reportage of particularly the sensational few, rather than from direct experience of new religions or their members more generally (Pfeifer). For example, the Peoples Temple, Branch Davidian, and Heaven’s Gate groups featured heavily in news and mass media. Importantly, reporting of each of the tragic events marking their demise (in 1978, 1993, and 1997 respectively) reinforced a burgeoning stereotype and escalated fears about cults in our midst. The events in Jonestown, Guyana (Peoples Temple), especially, bolstered an anticult movement of purported cult experts and deprogrammers offering to save errant family members from the same fate as those who died [there]. The anticult movement portrayed all alleged cults as inherently dangerous and subject only to internal influences. They figured the charismatic leader as so powerful that he could take captive the minds of his followers and make them do whatever he wanted. (Crockford 95) While the term ‘new religious movement’ (NRM) has been used in place of cults within the academic sphere, ‘cult’ is still used within popular culture contexts precisely because of the connotations it inspires, with features including charismatic leaders, deprogrammers, coercion and mind-control, deception, perversion, exploitation, deviance, religious zealotry, abuse, violence, and death. For this reason, we still use the word cult to mean the myth of the cult as represented by popular culture. Representations of Cults and Expectations of Crime Violence and crime can be common features of some cults. Most NRMs “stay within the boundaries of the law” and practice their religion peacefully (Szubin, Jensen III, and Gregg 17). Unfortunately, it is usually those cults that are engaged in violence and crime that become newsworthy, and thus shape public ‘knowledge’ about the nature of cults and drive public expectations. Two of America’s most publicised cults, Charles Manson and the Manson Family and the Peoples Temple, are synonymous with violence and crime. Prior to committing mass suicide by poison in Jonestown, the Peoples Temple accumulated many guns as well as killing Congressman Leo Ryan and members of his party. Similarly, Charles Manson and the Manson Family stockpiled weapons, participated in illegal drug use, and murdered seven people, including Hollywood actor Sharon Tate. The high-profile victims of both groups ensured ongoing widespread media attention and continuous popular culture interest in both groups. Other cults are more specifically criminal in nature: for example, the Constanzo group in Matamoros, while presenting as a cult, are also a drug gang, leading to many calling these groups narco-cults (Kail 56). Sexual assault and abuse are commonly associated with cults. There have been numerous media reports worldwide on the sexual abuse of (usually) women and/or children. For example, a fourteen-year-old in the Children of God group alleged that she was raped when she disobeyed a leader (Rudin 28). In 2021, the regional city of Armidale, Australia, became national news when a former soldier was arrested on charges of “manipulating a woman for a ‘cult’ like purpose” (McKinnell). The man, James Davis, styles himself as the patriarch of a group known as the ‘House of Cadifor’. Police evidence includes six signed “slavery contracts”, as well as 70 witnesses to support the allegation that Mr Davis subjected a woman to “ongoing physical, sexual and psychological abuse and degradation” as well as unpaid prostitution and enslavement (McKinnell). Cults and Popular Culture The depiction of cults in popular culture is attracting growing attention. Scholars Lynn Neal (2011) and Joseph Layco*ck (2013) have initiated this research and identified consistent stereotypes of 'cults’ being portrayed throughout popular media. Neal found that cults began to be featured in television shows as early as the 1950s and 1960s, continually escalating until the 1990s before dropping slightly between 2000 and 2008 (the time the research was concluded). Specifically, there were 10 episodes between 1958-1969; 19 in the 1970s, which Neal attributes to the “rise of the cult scare and intense media scrutiny of NRMs” (97); 25 in the 1980s; 72 in the 1990s; and 59 between 2000 and 2008. Such academic research has identified that popular culture is important in the formation of the public perception, and social definition, of acceptable and deviant religions (Layco*ck 81). Layco*ck argues that representations of cults in popular culture reinforces public narratives about cults in three important ways: medicalisation, deviance amplification, and convergence. Medicalisation refers to the depiction of individuals becoming brainwashed and deprogrammed. The medicalisation of cults can be exacerbated by the cult uniform and clinical, ritualistic behaviours. Deviance amplification, a term coined by Leslie Wilkins in the 1960s, is the phenomenon of ‘media hype’, where the media selects specific examples of deviant behaviour, distorting them (Wilkins), such that a handful of peripheral cases appears representative of a larger social problem (Layco*ck 84). Following the deviance amplification, there is then often a 'moral panic' (a term coined by Stanley Cohen in 1972) where the problem is distorted and heightened within the media. Cults are often subject to deviance amplification within the media, leading to moral panics about the ‘depraved’, sexual, criminal, and violent activities of cults preying on and brainwashing innocents. Convergence “is a rhetorical device associated with deviance amplification in which two or more activities are linked so as to implicitly draw a parallel between them” (Layco*ck 85). An example of convergence occurred when the Branch Davidians were compared to the Peoples Temple, ultimately leading the FBI “to end the siege through an aggressive ‘dynamic entry’ in part because they feared such a mass suicide” (Layco*ck 85). The FBI transferred responsibility for the deaths to ‘mass suicide’, which has become the common narrative of events at Waco. Each of the three mechanisms have an important role to play in the popular culture presentation of cults to audiences. Popular media sources, fictional or not, are incentivised to present the most diabolical cult to the audience – and this often includes the medicalised elements of brainwashing and manipulation. This presentation reinforces existing deviance amplification and moral panics around the depraved activities of cults, and in particular sexual and criminal activities. And finally, convergence acts as a 'cultural script’ where the portrayal of these types of characteristics (brainwashing, criminal or violent behaviour, etc.) is automatically associated with cults. As Layco*ck argues, “in this way, popular culture has a unique ability to promote convergence and, by extension, deviance amplification” (85). The mechanisms of medicalisation, deviance amplification and convergence are important to the semiotic linking of concepts, signs, and signifiers in the process of myth generation. In efficiently understanding the message of the myth, the viewer must have a sign they can affix to it. In the case of visual mediums this must be immediate and certain. As many of the convergent properties of cults are behavioural (acts of violence and depravity, charismatic leaders, etc.), we need a symbol that audiences can understand immediately. Uniforms achieve this with remarkable efficiency. Upon seeing a still, two-dimensional image of people wearing matching garb it can be made easily apparent that they are part of a cult. Religious uniforms are one of the first visual images one conjures upon hearing the word cult: “for most people the word ‘cult’ conjures up ‘60s images of college students wearing flowing robes, chanting rhythmically and spouting Eastern philosophy” (Salvatore cited in Petherick 577; italics in original). The impact is especially pronounced if the clothes are atypical, anachronistic, or otherwise different to the expected clothes of the context. This interpretation then becomes cemented through the actions of the characters. In Rick and Morty, season 1, episode 10, Morty is imprisoned with interdimensional versions of himself. Despite some morphological differences, each Morty is wearing his recognisable yellow top and blue pants. While our Morty’s back is turned, five hooded, robed figures in atypical garb with matching facial markings approach Morty. The audience is immediately aware that this is a cult. The comparison between the uniform of Morty and the Morty cult exemplifies the use of cult uniform in the myth of Cults. The cult is then cemented through chanting and a belief in the “One true Morty” (Harmon et al.). Semiotics, Clothes, and Uniforms The semiotics of clothes includes implicit, explicit, and subliminal signs. The reasons we choose to wear what we wear is governed by multiple factors both within our control and outside of it: for instance, our body shape, social networks and economic status, access to fashion and choice (Barthes The Fashion System; Hackett). We often choose to communicate aspects of our identity through what we wear or what we choose not to wear. Our choice of clothing communicates aspects of who we are, but also who we want to be (Hackett; Simmel; Veblen) Uniforms are an effective and efficient communicative device. Calefato’s classification of uniforms is not only as those used by military and working groups, but also including the strictly coded dress of subcultures. Unlike other clothes which can be weakly coded, uniforms differentiate themselves through their purposeful coded signalling system (Calefato). To scholars such as Jennifer Craik, uniforms intrigue us because they combine evident statements as well as implied and subliminal communications (Craik). Theories about identity predict that processes similar to the defining of an individual are also important to group life, whereby an individual group member's conceptualisation of their group is derived from the collective identity (Horowitz; Lauger). Collective identities are regularly emphasised as a key component in understanding how groups gain meaning and purpose (Polletta and Jasper). The identity is generally constructed and reinforced through routine socialisation and collective action. Uniforms are a well-known means of creating collective identities. They restrict one’s clothing choices and use boundary-setting rituals to ensure commitment to the group. In general, the more obvious the restriction, the easier it is to enforce. Demanding obvious behaviours from members, unique to the community, simultaneously generates a differentiation between the members and non-members, while enabling self-enforcement and peer-to-peer judgments of commitment. Leaders of religious movements like cults and NRMs will sometimes step back from the punitive aspects of nonconformity. Instead, it falls to the members to maintain the discipline of the collective (Kelley 109). This further leads to a sense of ownership and therefore belonging to the community. Uniforms are an easy outward-facing signal that allows for ready discrimination of error. Because they are often obvious and distinctive dress, they constrain and often stigmatise members. In other collective situations such as with American gangs, even dedicated members will deny their gang affiliation if it is advantageous to do so (Lauger Real Gangstas). While in uniform, individuals cannot hide their membership, making the sacrifice more costly. Members are forced to take one hundred percent of the ownership and participate wholly, or not at all. Through this mechanism, cults demonstrate the medicalisation of the members. Leaders may want their members to be unable to escape or deny affiliation. Similarly, their external appearances might invite persecution and therefore breed resilience, courage, and solidarity. It is, in essence, a form of manipulation (see for instance Iannaccone). Alternatively, as Melton argues, members may want to be open and proud of their organisation, as displayed through them adopting their uniforms (15). The uniform of cults in popular media is a principal component of medicalisation, deviance amplification, and convergence. The uniform, often robes, offers credence to the medicalisation aspect: members of cults are receiving ‘treatment’ — initially, negative treatment while being brainwashed, and then later helpful/saving treatment when being deprogrammed, providing they survive a mass suicide attempt and/or, criminal, sexual, or violent escapades. Through portraying cult members in a distinctive uniform, there is no doubt for the audience who is receiving or in need of treatment. Many of the cults portrayed on screen can easily communicate the joining of a cult by changing the characters' dress. Similarly, by simply re-dressing the character, it is communicated that the character has returned to normal, they have been saved, they are a survivor. In Unbreakable Kimmy Schmidt, while three of the four ‘Mole women’ integrate back into society, Gretchen Chalker continues to believe in their cult; as such she never takes of her cult uniform. In addition, the employment of uniforms for cult members in popular culture enables an instant visual recognition of ‘us’ and ‘them’, or ‘normal’ and ‘abnormal’, and reinforces stereotypical notions of social order and marginalised, deviant (religious) groups (Neal 83). The clothing differences are obvious in The Simpsons season 9, episode 13, “Joy of Sect”: ‘Movementarian’ members, including the Simpsons, don long flowing robes. The use of cult uniform visualises their fanatical commitment to the group. It sets them apart from the rest of Springfield and society (Neal 88-89). The connection between uniforms and cults derives two seemingly paradoxical meanings. Firstly, it reduces the chances of the audience believing that the cult employed ‘deceptive recruiting’ techniques. As Melton argues, because of the association our society has with uniforms and cults, “it is very hard for someone to join most new religions, given their peculiar dress and worship practices, without knowing immediately its religious nature” (14). As such, within popular media, the presence of the uniform increases the culpability of those who join the cult. Contrarily, the character in uniform is a sign that the person has been manipulated and/or brainwashed. This reduces the culpability of the cult member. However, the two understandings are not necessarily exclusive. It is possible to view the cult member as a naïve victim, someone who approached the cult as an escape from their life but was subsequently manipulated into behaving criminally. This interpretation is particularly powerful because it indicates cults can prey on anyone, and that anyone could become a victim of a cult. This, in turn, heightens the moral panic surrounding cults and NRMs. The on-screen myth of the cult as represented by its uniform has a basis in the real-life history of NRMs. Heaven’s Gate members famously died after they imbibed fatal doses of alcohol and barbiturates to achieve their ‘final exit’. Most members were found laid out on beds covered in purple shrouds, all wearing matching black shirts, black pants, and black and white Nike shoes. The famous photos of Warren Jeffs’s polygamous Fundamentalist Church of Jesus Christ of Latter-Day Saints, the subject of Netflix’s Keep Sweet: Pray and Obey, depict multiple women in matching conservative dresses with matching hairstyles gathered around a photo of Jeffs. The image and uniform are a clear influence on the design of Unbreakable’s ‘Mole women’. A prime example of the stereotype of cult uniforms is provided by the Canadian comedy program The Red Green Show when the character Red tells Harold “cults are full of followers, they have no independent thought, they go to these pointless meetings ... they all dress the same” (episode 165). The statement is made while the two main characters Red and Harold are standing in matching outfits. Blurring Nature and Myth Importantly, the success of these shows very much relies on audiences having a shared conception of NRMs and the myth of the cult. This is a curious combination of real and fictional knowledge of the well-publicised controversial events in history. Fictional cults frequently take widely held perspectives of actual religious movements and render them either more absurd or more frightening (Layco*ck 81). Moreover, the blurring of fictional and non-fictional groups serves to reinforce the sense that all popular culture cults and their real-world counterparts are the same; that they all follow a common script. In this, there is convergence between the fictional and the real. The myth of the cult bleeds from the screen into real life. The Simpsons’ “The Joy of Sect” was televised in the year following the suicide of the 39 members of the Heaven’s Gate group, and the storyline in part was influenced by it. Importantly, as a piercing, satirical critique of middle-class America, the “Joy of Sect” not only parodied traditional and non-traditional religion generally (as well as the ‘cult-like’ following of mass media such as Fox); scholars have shown that it also parodied the ‘cult’ stereotype itself (Feltmate). While Heaven’s Gate influenced to a greater or lesser extent each of the TV shows highlighted thus far, it was also the case that the group incorporated into its eschatology aspects of popular culture linked primarily to science fiction. For example, group members were known to have regularly watched and discussed episodes of Star Trek (Hoffmann and Burke; Sconce), adopting aspects of the show’s vernacular in “attempts to relate to the public” (Gate 163). Words such as ‘away-team’, ‘prime-directive’, ‘hologram’, ‘Captain’, ‘Admiral’, and importantly ‘Red-Alert’ were adopted; the latter, often signalling code-red situations in Star Trek episodes, appeared on the Heaven’s Gate Website in the days just prior to their demise. Importantly, allusions to science fiction and Star Trek were incorporated into the group’s self-styled ‘uniform’ worn during their tragic ritual-suicide. Stitched into the shoulders of each of their uniforms were triangular, Star Trek-inspired patches featuring various celestial bodies along with a tagline signalling the common bond uniting each member: “Heaven’s Gate Away Team” (Sconce). Ironically, with replica patches readily for sale online, and T-shirts and hoodies featuring modified though similar Heaven’s Gate symbolism, this ‘common bond’ has been commodified in such a way as to subvert its original meaning – at least as it concerned ‘cult’ membership in the religious context. The re-integration of cult symbols into popular culture typifies the way we as a society detachedly view the behaviours of cults. The behaviour of cults is anecdotally viewed through a voyeuristic lens, potentially exacerbated by the regular portrayals of cults through parody. Scholars have demonstrated how popular culture has internationally impacted on criminological aspects of society. For instance, there was a noted, international increase in unrealistic expectations of jurors wanting forensic evidence during court cases after the popularity of forensic science in crime dramas (Franzen; Wise). After the arrest of James Davis in Armidale, NSW, Australia, the Sydney Morning Herald reported that Davis was the patriarch of the “House of Cadifor” and he was part of a “cult” (both reported in inverted commas). The article also includes an assumption from Davis's lawyer that, in discussing the women of the group, “the Crown might say ‘they’ve been brainwashed’”. Similarly, the article references the use of matching collars by the women (Mitchell). Nine News reported that the “ex-soldier allegedly forced tattooed, collared sex slave into prostitution”, bringing attention to the clothing as part of the coercive techniques of Davis. While the article does not designate the House of Cadifor as a cult, they include a quote from the Assistant Commissioner Justine Gough, “Mr Davis' group has cult-like qualities”, and included the keyword ‘cults’ for the article. Regrettably, the myth of cults and real-world behaviours of NRMs do not always align, and a false convergence is drawn between the two. Furthermore, the consistent parodying and voyeuristic nature of on-screen cults means we might be at fault of euphemising the crimes and behaviours of those deemed to be part of a ‘cult’. Anecdotally, the way Armidale locals discussed Davis was through a lens of excitement and titillation, as if watching a fictional story unfold in their own backyard. The conversations and news reporting focussed on the cult-like aspects of Davis and not the abhorrence of the alleged crimes. We must remain mindful that the cinematic semiology of cults and the myth as represented by their uniform dress and behaviours is incongruent with the nature of NRMs. However, more work needs to be done to better understand the impact of on-screen cults on real-world attitudes and beliefs. Conclusion The myth of the cult has entered a shared understanding within today’s zeitgeist, and the uniform of the cult stands at its heart as a key sign of the myth. Popular culture plays a key role in shaping this shared understanding by following the cultural script, slowly layering fact with fiction, just as fact begins to incorporate the fiction. The language of the cult as communicated through their uniforms is, we would argue, universally understood and purposeful. The ubiquitous representation of cults portrays a deviant group, often medicalised, and subject to deviance amplification and convergence. When a group of characters is presented to the audience in the same cult dress, we know what is being communicated to us. Fictional cults in popular culture continue to mirror the common list of negative features attributed to many new religious movements. Such fictional framing has come to inform media-consumer attitudes in much the same way as news media, reflecting as they do the cultural stock of knowledge from which our understandings are drawn, and which has little grounding in the direct or immediate experience of the phenomena in question. In short, the nature of NRMs has become confused with the myth of the cult. More research is needed to understand the impact of the myth of the cult. However, it is important to ensure “what-goes-without-saying” is not obfuscating, euphemising, or otherwise misrepresenting nature. References Barthes, Roland. Elements of Semiology. London: Jonathon Cape, 1967. ———. The Fashion System. U of California P, 1990. ———. Mythologies. Trans. 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Abstract:

Introduction Mentors play a role in real life, just as they do in fiction. They also feature in reality television, which sits somewhere between the two. In fiction, mentors contribute to the narrative arc by providing guidance and assistance (Vogler 12) to a mentee in his or her life or professional pursuits. These exchanges are usually characterized by reciprocity, the need for mutual recognition (Gadamer 353) and involve some kind of moral question. They dramatise the possibilities of mentoring in reality, to provide us with a greater understanding of the world, and our human interaction within it. Reality television offers a different perspective. Like drama it uses the plot device of a mentor character to heighten the story arc, but instead of focusing on knowledge-based portrayals (Gadamer 112) of the mentor and mentee, the emphasis is instead on the mentee’s quest for ascension. In attempting to transcend their unknownness (Boorstin) contestants aim to penetrate an exclusive creative class (Florida). Populated by celebrity chefs, businessmen, entertainers, fashionistas, models, socialites and talent judges (to name a few), this class seemingly adds authenticity to ‘competitions’ and other formats. While the mentor’s role, on the surface, is to provide divine knowledge and facilitate the journey, a different agenda is evident in the ways carefully scripted (Booth) dialogue heightens the drama through effusive praise (New York Daily News) and “tactless” (Woodward), humiliating (Hirschorn; Winant 69; Woodward) and cruel sentiments. From a screen narrative point of view, this takes reality television as ‘storytelling’ (Aggarwal; Day; Hirschorn; “Reality Writer”; Rupel; Stradal) into very different territory. The contrived and later edited (Crouch; Papacharissi and Mendelson 367) communication between mentor and mentee not only renders the relationship disingenuous, it compounds the primary ethical concerns of associated Schadenfreude (Balasubramanian, Forstie and van den Scott 434; Cartwright), and the severe financial inequality (Andrejevic) underpinning a multi-billion dollar industry (Hamilton). As upward mobility and instability continue to be ubiquitously portrayed in 21st century reality entertainment under neoliberalism (Sender 4; Winant 67), it is with increasing frequency that we are seeing the systematic reinvention of the once significant cultural and historical role of the mentor. Mentor as Fictional Archetype and Communicator of ThemesDepictions of mentors can be found across the Western art canon. From the mythological characters of Telemachus’ Athena and Achilles’ Chiron, to King Arthur’s Merlin, Cinderella’s Fairy Godmother, Jim Hawkins’ Long John Silver, Frodo’s Gandalf, Batman’s Alfred and Marty McFly’s Doc Emmett Brown (among many more), the dramatic energy of the teacher, expert or supernatural aid (Vogler 39) has been timelessly powerful. Heroes, typically, engage with a mentor as part of their journey. Mentor types range extensively, from those who provide motivation, inspiration, training or gifts (Vogler), to those who may be dark or malevolent, or have fallen from grace (such as Michael Douglas’ Gordon Gekko in Wall Street 1987, or the ex-tribute Haymitch in The Hunger Games, 2012). A good drama usually complicates the relationship in some way, exploring initial reluctance from either party, or instances of tragedy (Vogler 11, 44) which may prevent the relationship achieving its potential. The intriguing twist of a fallen or malevolent mentor additionally invites the audience to morally analyze the ways the hero responds to what the mentor provides, and to question what our teachers or superiors tell us. In television particularly, long running series such as Mad Men have shown how a mentoring relationship can change over time, where “non-rational” characters (Buzzanell and D’Enbeau 707) do not necessarily maintain reciprocity or equality (703) but become subject to intimate, ambivalent and erotic aspects.As the mentor in fiction has deep cultural roots for audiences today, it is no wonder they are used, in a variety of archetypal capacities, in reality television. The dark Simon Cowell (of Pop Idol, American Idol, Britain’s Got Talent, America’s Got Talent and The X-Factor series) and the ‘villainous’ (Byrnes) Michelin-starred Marco Pierre White (Hell’s Kitchen, The Chopping Block, Marco Pierre White’s Kitchen Wars, MasterChef Australia, New Zealand, South Africa) provide reality writers with much needed antagonism (Rupel, Stradal). Those who have fallen from grace, or allowed their personal lives to play out in tabloid sagas such as Britney Spears (Marikar), or Caitlyn Jenner (Bissinger) provide different sources of conflict and intrigue. They are then counterbalanced with or repackaged as the good mentor. Examples of the nurturer who shows "compassion and empathy" include American Idol’s Paula Abdul (Marche), or the supportive Jennifer Hawkins in Next Top Model (Thompson). These distinctive characters help audiences to understand the ‘reality’ as a story (Crouch; Rupel; Stradal). But when we consider the great mentors of screen fiction, it becomes clear how reality television has changed the nature of story. The Karate Kid I (1984) and Good Will Hunting (1998) are two examples where mentoring is almost the exclusive focus, and where the experience of the characters differs greatly. In both films an initially reluctant mentor becomes deeply involved in the mentee’s project. They act as a special companion to the hero in the face of isolation, and, significantly, reveal a tragedy of their own, providing a nexus through which the mentee can access a deeper kind of truth. Not only are they flawed and ordinary people (they are not celebrities within the imagined worlds of the stories) who the mentee must challenge and learn to truly respect, they are “effecting and important” (Maslin) in reminding audiences of those hidden idiosyncrasies that open the barriers to friendship. Mentors in these stories, and many others, communicate themes of class, culture, talent, jealousy, love and loss which inform ideas about the ethical treatment of the ‘other’ (Gadamer). They ultimately prove pivotal to self worth, human confidence and growth. Very little of this thematic substance survives in reality television (see comparison of plots and contrasting modes of human engagement in the example of The Office and Dirty Jobs, Winant 70). Archetypally identifiable as they may be, mean judges and empathetic supermodels as characters are concerned mostly with the embodiment of perfection. They are flawless, untouchable and indeed most powerful when human welfare is at stake, and when the mentee before them faces isolation (see promise to a future ‘Rihanna’, X-Factor USA, Season 2, Episode 1 and Tyra Banks’ Next Top Model tirade at a contestant who had not lived up to her potential, West). If connecting with a mentor in fiction has long signified the importance of understanding of the past, of handing down tradition (Gadamer 354), and of our fascination with the elder, wiser other, then we can see a fundamental shift in narrative representation of mentors in reality television stories. In the past, as we have opened our hearts to such characters, as a facilitator to or companion of the hero, we have rehearsed a sacred respect for the knowledge and fulfillment mentors can provide. In reality television the ‘drama’ may evoke a fleeting rush of excitement at the hero’s success or failure, but the reality belies a pronounced distancing between mentor and mentee. The Creative Class: An Aspirational ParadigmThemes of ascension and potential fulfillment are also central to modern creativity discourse (Runco; Runco 672; United Nations). Seen as the driving force of the 21st century, creativity is now understood as much more than art, capable of bringing economic prosperity (United Nations) and social cohesion to its acme (United Nations xxiii). At the upper end of creative practice, is what Florida called “the creative class: a fast growing, highly educated, and well-paid segment of the workforce” (on whose expertise corporate profits depend), in industries ranging “from technology to entertainment, journalism to finance, high-end manufacturing to the arts” (Florida). Their common ethos is centered on individuality, diversity, and merit; eclipsing previous systems focused on ‘shopping’ and theme park consumerism and social conservatism (Eisinger). While doubts have since been raised about the size (Eisinger) and financial practices (Krätke 838) of the creative class (particularly in America), from an entertainment perspective at least, the class can be seen in full action. Extending to rich housewives, celebrity teen mothers and even eccentric duck hunters and swamp people, the creative class has caught up to the more traditional ‘star’ actor or music artist, and is increasingly marketable within world’s most sought after and expensive media spaces. Often reality celebrities make their mark for being the most outrageous, the cruelest (Peyser), or the weirdest (Gallagher; Peyser) personalities in the spotlight. Aspiring to the creative class thus, is a very public affair in television. Willing participants scamper for positions on shows, particularly those with long running, heavyweight titles such as Big Brother, The Bachelor, Survivor and the Idol series (Hill 35). The better known formats provide high visibility, with the opportunity to perform in front of millions around the globe (Frere-Jones, Day). Tapping into the deeply ingrained upward-mobility rhetoric of America, and of Western society, shows are aided in large part by 24-hour news, social media, the proliferation of celebrity gossip and the successful correlation between pop culture and an entertainment-style democratic ideal. As some have noted, dramatized reality is closely tied to the rise of individualization, and trans-national capitalism (Darling-Wolf 127). Its creative dynamism indeed delivers multi-lateral benefits: audiences believe the road to fame and fortune is always just within reach, consumerism thrives, and, politically, themes of liberty, egalitarianism and freedom ‘provide a cushioning comfort’ (Peyser; Pinter) from the domestic and international ills that would otherwise dispel such optimism. As the trials and tests within the reality genre heighten the seriousness of, and excitement about ascending toward the creative elite, show creators reproduce the same upward-mobility themed narrative across formats all over the world. The artifice is further supported by the festival-like (Grodin 46) symbology of the live audience, mass viewership and the online voting community, which in economic terms, speaks to the creative power of the material. Whether through careful manipulation of extra media space, ‘game strategy’, or other devices, those who break through are even more idolized for the achievement of metamorphosing into a creative hero. For the creative elite however, who wins ‘doesn’t matter much’. Vertical integration is the priority, where the process of making contestants famous is as lucrative as the profits they will earn thereafter; it’s a form of “one-stop shopping” as the makers of Idol put it according to Frere-Jones. Furthermore, as Florida’s measures and indicators suggested, the geographically mobile new creative class is driven by lifestyle values, recreation, participatory culture and diversity. Reality shows are the embodiment this idea of creativity, taking us beyond stale police procedural dramas (Hirschorn) and racially typecast family sitcoms, into a world of possibility. From a social equality perspective, while there has been a notable rise in gay and transgender visibility (Gamson) and stories about lower socio-economic groups – fast food workers and machinists for example – are told in a way they never were before, the extent to which shows actually unhinge traditional power structures is, as scholars have noted (Andrejevic and Colby 197; Schroeder) open to question. As boundaries are nonetheless crossed in the age of neoliberal creativity, the aspirational paradigm of joining a new elite in real life is as potent as ever. Reality Television’s Mentors: How to Understand Their ‘Role’Reality television narratives rely heavily on the juxtaposition between celebrity glamour and comfort, and financial instability. As mentees put it ‘all on the line’, storylines about personal suffering are hyped and molded for maximum emotional impact. In the best case scenarios mentors such as Caitlyn Jenner will help a trans mentee discover their true self by directing them in a celebrity-style photo shoot (see episode featuring Caitlyn and Zeam, Logo TV 2015). In more extreme cases the focus will be on an adopted contestant’s hopes that his birth mother will hear him sing (The X Factor USA, Season 2, Episode 11 Part 1), or on a postal clerk’s fear that elimination will mean she has to go back “to selling stamps” (The X Factor US - Season 2 Episode 11 Part 2). In the entrepreneurship format, as Woodward pointed out, it is not ‘help’ that mentees are given, but condescension. “I have to tell you, my friend, that this is the worst idea I’ve ever heard. You don’t have a clue about how to set up a business or market a product,” Woodward noted as the feedback given by one elite businessman on The Shark Tank (Woodward). “This is a five million dollar contract and I have to know that you can go the distance” (The X Factor US – Season 2 Episode 11, Part 1) Britney Spears warned to a thirteen-year-old contestant before accepting her as part of her team. In each instance the fictitious premise of being either an ‘enabler’ or destroyer of dreams is replayed and slightly adapted for ongoing consumer interest. This lack of shared experience and mutual recognition in reality television also highlights the overt, yet rarely analyzed focus on the wealth of mentors as contrasted with their unstable mentees. In the respective cases of The X Factor and I Am Cait, one of the wealthiest moguls in entertainment, Cowell, reportedly contracts mentors for up to $15 million per season (Nair); Jenner’s performance in I Am Cait was also set to significantly boost the Kardashian empire (reportedly already worth $300 million, Pavia). In both series, significant screen time has been dedicated to showing the mentors in luxurious beachside houses, where mentees may visit. Despite the important social messages embedded in Caitlyn’s story (which no doubt nourishes the Kardashian family’s generally more ersatz material), the question, from a moral point of view becomes: would these mentors still interact with that particular mentee without the money? Regardless, reality participants insist they are fulfilling their dreams when they appear. Despite the preplanning, possibility of distress (Australia Network News; Bleasby) and even suicide (Schuster), as well as the ferocity of opinion surrounding shows (Marche) the parade of a type of ‘road of trials’ (Vogler 189) is enough to keep a huge fan base interested, and hungry for their turn to experience the fortune of being touched by the creative elite; or in narrative terms, a supernatural aid. ConclusionThe key differences between reality television and artistic narrative portrayals of mentors can be found in the use of archetypes for narrative conflict and resolution, in the ways themes are explored and the ways dialogue is put to use, and in the focus on and visibility of material wealth (Frere-Jones; Peyser). These differences highlight the political, cultural and social implications of exchanging stories about potential fulfillment, for stories about ascension to the creative class. Rather than being based on genuine reciprocity, and understanding of human issues, reality shows create drama around the desperation to penetrate the inner sanctum of celebrity fame and fortune. In fiction we see themes based on becoming famous, on gender transformation, and wealth acquisition, such as in the films and series Almost Famous (2000), The Bill Silvers Show (1955-1959), Filthy Rich (1982-1983), and Tootsie (1982), but these stories at least attempt to address a moral question. Critically, in an artistic - rather than commercial context – the actors (who may play mentees) are not at risk of exploitation (Australia Network News; Bleasby; Crouch). Where actors are paid and recognized creatively for their contribution to an artistic work (Rupel), the mentee in reality television has no involvement in the ways action may be set up for maximum voyeuristic enjoyment, or manipulated to enhance scandalous and salacious content which will return show and media profits (“Reality Show Fights”; Skeggs and Wood 64). The emphasis, ironically, from a reality production point of view, is wholly on making the audience believe (Papacharissi and Mendelson 367) that the content is realistic. This perhaps gives some insight as to why themes of personal suffering and instability are increasingly evident across formats.On an ethical level, unlike the knowledge transferred through complex television plots, or in coming of age films (as cited above) about the ways tradition is handed down, and the ways true mentors provide altruistic help in human experience; in reality television we take away the knowledge that life, under neoliberalism, is most remarkable when one is handpicked to undertake a televised journey featuring their desire for upward mobility. The value of the mentoring in these cases is directly proportionate to the financial objectives of the creative elite.ReferencesAggarwal, Sirpa. “WWE, A&E Networks, and Simplynew Share Benefits of White-Label Social TV Solutions at the Social TV Summit.” Arktan 25 July 2012. 1 August 2014 <http://arktan.com/wwe-ae-networks-and-simplynew-share-benefits-of-white-label-social-tv-solutions-at-the-social-tv-summit/>. 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