title: Screening of strains identified as extremely thermophilic bacilli for extracellular proteolytic activity and general properties of the proteinases from two of the strains

authors: Coolbear, C.

subjects: L-Arginine amidinohydrolase

abstract: A thermostable arginase (l-arginine amidinohydrolase, EC 3.5.3.1) was purified from the extreme thermophile ‘Bacillus caldovelox’ (DSM 411) by a procedure including DEAE-Sepharose chromatography, and gel filtration, anion exchange and hydrophobic-interaction fast-protein liquid chromatography, with substantial retention of the metal ion cofactor. The purified enzyme is a hexamer with a subunit Mr of 31000 ± 2000 and contains ≥1 Mn atom per subunit. Maximum activation on incubation with Mn²⁺ is 29%. Activity is optimal at pH 9 and at 60°C the Km for arginine is 3.4 mM and Ki(ornithine) is 0.55 mM. Incubation in 0.1 M Mops/NaOH buffer (pH 7) causes rapid inactivation at 60°C (t1/2(half life) = 4.5 min) and individually 0.1 mM Mn²⁺ or 1 mg/ml BSA (bovine serum albumin) increase the t1/2 of arginase activity 4-fold, but combined they produce > 1000-fold increase and a t1/2 = 105 min at 95°C. Aspartic acid and other species that bind Mn²⁺ can replace BSA, and it is suggested that arginase can be activated by free Mn²⁺. A strong chelating agent causes inactivation without subunit dissociation, but arginase dissociates rapidly at pH 2.5. Reassociation occurs at pH 9 and is unusual in that it does not require Mn²⁺.

text: Screening of strains identified as extremely thermophilic bacilli for extracellular proteolytic activity and general properties of the proteinases from two of the strains A thermostable arginase (l-arginine amidinohydrolase, EC 3.5.3.1) was purified from the extreme thermophile ‘Bacillus caldovelox’ (DSM 411) by a procedure including DEAE-Sepharose chromatography, and gel filtration, anion exchange and hydrophobic-interaction fast-protein liquid chromatography, with substantial retention of the metal ion cofactor. The purified enzyme is a hexamer with a subunit Mr of 31000 ± 2000 and contains ≥1 Mn atom per subunit. Maximum activation on incubation with Mn²⁺ is 29%. Activity is optimal at pH 9 and at 60°C the Km for arginine is 3.4 mM and Ki(ornithine) is 0.55 mM. Incubation in 0.1 M Mops/NaOH buffer (pH 7) causes rapid inactivation at 60°C (t1/2(half life) = 4.5 min) and individually 0.1 mM Mn²⁺ or 1 mg/ml BSA (bovine serum albumin) increase the t1/2 of arginase activity 4-fold, but combined they produce > 1000-fold increase and a t1/2 = 105 min at 95°C. Aspartic acid and other species that bind Mn²⁺ can replace BSA, and it is suggested that arginase can be activated by free Mn²⁺. A strong chelating agent causes inactivation without subunit dissociation, but arginase dissociates rapidly at pH 2.5. Reassociation occurs at pH 9 and is unusual in that it does not require Mn²⁺.

year: 1991

title: Women’s experience of emotional abuse in intimate relationships: a qualitative study

authors: Lammers, Marianne

abstract: This study investigated emotional abuse that occurs without physical abuse in the context of heterosexual, committed couple relationships. It examined the ways in which men abused women and the impact this had on women’s lives. This research was based on memory-work, a feminist technique that enables researchers to make explicit the ways in which human experiences and identities are socially constructed within specific socio-cultural settings. The seven participants wrote individual memories of experiences from their past relationships, triggered by cue words they had chosen, and they then theorized about the memories together. Similarities and differences were explored.

The women found that their partners saw themselves as superior to them and set the standards at home, thereby forcing, expecting, or manipulating women to take a subordinate position in the relationship. The misuse of gendered power in the relationships led to all seven women becoming depressed and resulted in lowered self-esteem for six out of seven women and diminished identity for two out of seven women. The only woman whose self-esteem was not negatively affected was aware of her partner’s unequal gendered practices, which seemed to have protected her somewhat from the severity of impact of the emotionally abusive behaviour. The degree to which a woman’s self-esteem was diminished by her partner’s behaviour seemed to be related to how covert and ambiguous his controlling behaviour was. 

Three forms of control emerged from the data. While all forms involved similar impacts, such as loneliness and lowered self-esteem, they also affected the women in different ways. Dominant men intimidated women into conforming through fear, while passive controllers expected women to conform to gendered norms, silently rejecting them for non-conformance by becoming cold and distant. Manipulative controllers undermined women in subtle, indirect ways, which made women compliant because increased uncertainty had made them dependent on their partners for their feelings of self worth.The first two forms of control were directly related to prescribed gendered roles, which men rigidly adhered to and demanded or explicitly expected of partners. The long-term effects were that women felt increasingly depressed, because gendered roles made women responsible for men’s needs while their own needs were not met in the relationship. Their self-esteem decreased because they felt unloved. The third form of control, the subtlest and most covert form of abuse, was not overtly related to traditional gendered roles, but these men still wanted to be the centre of attention and subtly undermined women's confidence by destabilizing and confusing them, in order to have better control.

This research may have extended the knowledge of emotional abuse by showing that social practices that are accepted as the norm can obscure the emotional abusiveness of gendered practices. The method of memory-work was useful in exposing socialized belief systems and gendered behaviour, but left a gap in knowledge that direct questioning may have answered.

text: Women’s experience of emotional abuse in intimate relationships: a qualitative study This study investigated emotional abuse that occurs without physical abuse in the context of heterosexual, committed couple relationships. It examined the ways in which men abused women and the impact this had on women’s lives. This research was based on memory-work, a feminist technique that enables researchers to make explicit the ways in which human experiences and identities are socially constructed within specific socio-cultural settings. The seven participants wrote individual memories of experiences from their past relationships, triggered by cue words they had chosen, and they then theorized about the memories together. Similarities and differences were explored.

The women found that their partners saw themselves as superior to them and set the standards at home, thereby forcing, expecting, or manipulating women to take a subordinate position in the relationship. The misuse of gendered power in the relationships led to all seven women becoming depressed and resulted in lowered self-esteem for six out of seven women and diminished identity for two out of seven women. The only woman whose self-esteem was not negatively affected was aware of her partner’s unequal gendered practices, which seemed to have protected her somewhat from the severity of impact of the emotionally abusive behaviour. The degree to which a woman’s self-esteem was diminished by her partner’s behaviour seemed to be related to how covert and ambiguous his controlling behaviour was. 

Three forms of control emerged from the data. While all forms involved similar impacts, such as loneliness and lowered self-esteem, they also affected the women in different ways. Dominant men intimidated women into conforming through fear, while passive controllers expected women to conform to gendered norms, silently rejecting them for non-conformance by becoming cold and distant. Manipulative controllers undermined women in subtle, indirect ways, which made women compliant because increased uncertainty had made them dependent on their partners for their feelings of self worth.The first two forms of control were directly related to prescribed gendered roles, which men rigidly adhered to and demanded or explicitly expected of partners. The long-term effects were that women felt increasingly depressed, because gendered roles made women responsible for men’s needs while their own needs were not met in the relationship. Their self-esteem decreased because they felt unloved. The third form of control, the subtlest and most covert form of abuse, was not overtly related to traditional gendered roles, but these men still wanted to be the centre of attention and subtly undermined women's confidence by destabilizing and confusing them, in order to have better control.

This research may have extended the knowledge of emotional abuse by showing that social practices that are accepted as the norm can obscure the emotional abusiveness of gendered practices. The method of memory-work was useful in exposing socialized belief systems and gendered behaviour, but left a gap in knowledge that direct questioning may have answered.

year: 2002

title: I Muri i Te Ārai:  Ko Ngā Mōrehu Ka Toe: Healing processes in Tangihanga for Wāhine Māori

authors: Paterson, Keriata Jane

subjects: Tangihanga

abstract: This study involved a qualitative examination of the healing elements of tangihanga as described by eight female Māori respondents whose loss was not spousal but was dearly loved. Few substantive contemporary works on the subject of tangihanga experiences and processes existed (Nikora & Te Awekōtuku, 2013).

To contextualise, western society’s cultural death practices were explored from an interdisciplinary perspective. Literature on death and bereavement, the western contemporary funeral industry, the medicalisation of death, western gender roles in death and bereavement, hygiene and contamination issues, ethnicity and cross cultural studies were discussed. These provided an international background against which this study made explicit the cultural differences of death practice and grief in tangihanga for Māori.
Cultural issues for Māori were then discussed in terms of grief, literature on tangihanga, research about Māori women, women and death, issues for Māori women researching Māori women, and where colonization placed Māori women in society. I then described the traditional procedural processes which were sequentially carried out upon the death of a person. I noted the existence of modern variations in death practice, particularly among urban-based Māori. The diverse situations in which we as modern Māori have found ourselves were discussed with some historical context, however it was noted that despite change and diversity, we continued to share many experiences. The perpetuation of tangihanga has been important to the resilience and survival of Māori culture.

The methodology was described, including interview development and recruitment of respondents. The interview experiences, analysis of information provided, and the development of theory and identifying themes were described. The rationale for exploring the backgrounds of the respondents in terms of whānau upbringing, cultural values, and cultural identification over time were discussed. Specific tangihanga were explored in depth as case studies, with analysis and discussion throughout each korero. Key themes in the respondents’ accounts were identified, of the grief and healing processes, examining culturally defined gender contributors to recovery. Social structures and support, ritual, spiritual beliefs and grief practices were described. Aspects of modern life or even tradition which hindered the healing process were identified, as was the impact of grief on the life respondents lead subsequently.

The findings of the research were next discussed. The narratives supported existing literature that the tangihanga was an effective forum for sharing and expression of grief, honouring and farewelling the deceased, and ensuring that members of whānau pani were supported, protected and nurtured by others. Attending tangihanga from childhood allowed respondents to enjoy a sense of belonging and comfort. Two respondents whose childhoods had featured acculturation, felt confusion about their roles and expectations but overcame these feelings when they later learned more about their culture. By adulthood each of the respondents was in a position to control and influence choices made for the tangihanga, thus enabling them to grieve fully.

In the final discussion my theoretical model was presented, limitations of the research discussed, and future research recommendations made.

text: I Muri i Te Ārai:  Ko Ngā Mōrehu Ka Toe: Healing processes in Tangihanga for Wāhine Māori This study involved a qualitative examination of the healing elements of tangihanga as described by eight female Māori respondents whose loss was not spousal but was dearly loved. Few substantive contemporary works on the subject of tangihanga experiences and processes existed (Nikora & Te Awekōtuku, 2013).

To contextualise, western society’s cultural death practices were explored from an interdisciplinary perspective. Literature on death and bereavement, the western contemporary funeral industry, the medicalisation of death, western gender roles in death and bereavement, hygiene and contamination issues, ethnicity and cross cultural studies were discussed. These provided an international background against which this study made explicit the cultural differences of death practice and grief in tangihanga for Māori.
Cultural issues for Māori were then discussed in terms of grief, literature on tangihanga, research about Māori women, women and death, issues for Māori women researching Māori women, and where colonization placed Māori women in society. I then described the traditional procedural processes which were sequentially carried out upon the death of a person. I noted the existence of modern variations in death practice, particularly among urban-based Māori. The diverse situations in which we as modern Māori have found ourselves were discussed with some historical context, however it was noted that despite change and diversity, we continued to share many experiences. The perpetuation of tangihanga has been important to the resilience and survival of Māori culture.

The methodology was described, including interview development and recruitment of respondents. The interview experiences, analysis of information provided, and the development of theory and identifying themes were described. The rationale for exploring the backgrounds of the respondents in terms of whānau upbringing, cultural values, and cultural identification over time were discussed. Specific tangihanga were explored in depth as case studies, with analysis and discussion throughout each korero. Key themes in the respondents’ accounts were identified, of the grief and healing processes, examining culturally defined gender contributors to recovery. Social structures and support, ritual, spiritual beliefs and grief practices were described. Aspects of modern life or even tradition which hindered the healing process were identified, as was the impact of grief on the life respondents lead subsequently.

The findings of the research were next discussed. The narratives supported existing literature that the tangihanga was an effective forum for sharing and expression of grief, honouring and farewelling the deceased, and ensuring that members of whānau pani were supported, protected and nurtured by others. Attending tangihanga from childhood allowed respondents to enjoy a sense of belonging and comfort. Two respondents whose childhoods had featured acculturation, felt confusion about their roles and expectations but overcame these feelings when they later learned more about their culture. By adulthood each of the respondents was in a position to control and influence choices made for the tangihanga, thus enabling them to grieve fully.

In the final discussion my theoretical model was presented, limitations of the research discussed, and future research recommendations made.

year: 2015