title: Size Exclusion PEGylation Reaction Chromatography Modelling

authors: Kapadi, Ajith Nayak

subjects: PEGylation

abstract: Size exclusion PEGylation reaction chromatography was investigated using a model
developed by Fee (2005). Column dispersion was neglected and the PEGylation
reaction was modelled as second order. The model allowed up to four PEG groups to
be attached to a protein and accounted for succinic acid hydrolysis from activated
PEG. The model was adapted to simulate a-lactalbumin PEGylation and succinic
acid hydrolysis from activated PEG in a batch stirred tank so rate parameters from
stirred tank kinetic experiments could be obtained and the model verified. The model
was solved using finite differences and simulations run in Matlab. The effect of
reaction parameters such as timing, length and concentration of PEG and protein
injection, reaction rates, and model resolution on model simulation results was
explored.
In the size exclusion PEGylation simulations it was found that increasing protein
concentration increased MonoPEG concentrations and increased the ratio of
MonoPEG to starting protein feed concentration. Increasing PEG pulse length and
starting PEG concentration initially increased MonoPEG concentration and product
ratio until all protein had been PEGylated at which point MonoPEG concentration the
product ratio levelled out. Increasing PEG hydrolysis rates did not affect the amount
of MonoPEG produced but reduced the activated PEG concentration and increased
succinic acid concentration. Optimal conditions for producing MonoPEG were found
to be equal concentrations of PEG and protein, with the PEG injection length twice as
long as the protein injection, and the PEG injection done immediately after the protein
injection.

text: Size Exclusion PEGylation Reaction Chromatography Modelling Size exclusion PEGylation reaction chromatography was investigated using a model
developed by Fee (2005). Column dispersion was neglected and the PEGylation
reaction was modelled as second order. The model allowed up to four PEG groups to
be attached to a protein and accounted for succinic acid hydrolysis from activated
PEG. The model was adapted to simulate a-lactalbumin PEGylation and succinic
acid hydrolysis from activated PEG in a batch stirred tank so rate parameters from
stirred tank kinetic experiments could be obtained and the model verified. The model
was solved using finite differences and simulations run in Matlab. The effect of
reaction parameters such as timing, length and concentration of PEG and protein
injection, reaction rates, and model resolution on model simulation results was
explored.
In the size exclusion PEGylation simulations it was found that increasing protein
concentration increased MonoPEG concentrations and increased the ratio of
MonoPEG to starting protein feed concentration. Increasing PEG pulse length and
starting PEG concentration initially increased MonoPEG concentration and product
ratio until all protein had been PEGylated at which point MonoPEG concentration the
product ratio levelled out. Increasing PEG hydrolysis rates did not affect the amount
of MonoPEG produced but reduced the activated PEG concentration and increased
succinic acid concentration. Optimal conditions for producing MonoPEG were found
to be equal concentrations of PEG and protein, with the PEG injection length twice as
long as the protein injection, and the PEG injection done immediately after the protein
injection.

year: 2006

title: Alerting corporate leaders to the need for ethical deliberation and sustainability

authors: Sharma, Umesh Prasad

subjects: sustainability

abstract: In order to categorise business as “good” one must choose what characterises “Good Business”. Some argue that any profitable business is good business, but profitable business sometimes creates social and environmental problems. Anyone can list what good business characteristics are, but the list will not be acceptable to everyone. We argue that, over the past sixty years, many business students and managers have been prepared to accept unquestioningly what they are told good business characteristics are, without relating those characteristics to societal and environmental wellbeing. Some decision makers have been persuaded that ethical norms associated with good living are not relevant to business decisions, except when imposed by law. Business has created many problems in society. The Ancient Greeks chose to think carefully about the characteristics that should be encouraged in society. The results were sometimes questionable: women were not given a voice in societal decisions; the owning of slaves was acceptable. Nevertheless the decision makers of the time were required to build ethical arguments in to their decision making. In recent times business leaders have obtained huge power in society, but they have been excused building ethical considerations in to their decision models. Consequently our world is in jeopardy. Unless we build ethical considerations in to our deliberations, the world as we know it may collapse due to failures in the ecosystems, or rebellion from the huge number of intolerably poor people. We don’t believe it is possible to instruct future managers how to make correct ethical decisions, but we encourage them not to accept any extant decision model unquestioningly. Managers must install ethical considerations of their own choosing in to their decision models. Those responsible for management education must help future managers recognise the need for self-constructed ethical decision models in society.

text: Alerting corporate leaders to the need for ethical deliberation and sustainability In order to categorise business as “good” one must choose what characterises “Good Business”. Some argue that any profitable business is good business, but profitable business sometimes creates social and environmental problems. Anyone can list what good business characteristics are, but the list will not be acceptable to everyone. We argue that, over the past sixty years, many business students and managers have been prepared to accept unquestioningly what they are told good business characteristics are, without relating those characteristics to societal and environmental wellbeing. Some decision makers have been persuaded that ethical norms associated with good living are not relevant to business decisions, except when imposed by law. Business has created many problems in society. The Ancient Greeks chose to think carefully about the characteristics that should be encouraged in society. The results were sometimes questionable: women were not given a voice in societal decisions; the owning of slaves was acceptable. Nevertheless the decision makers of the time were required to build ethical arguments in to their decision making. In recent times business leaders have obtained huge power in society, but they have been excused building ethical considerations in to their decision models. Consequently our world is in jeopardy. Unless we build ethical considerations in to our deliberations, the world as we know it may collapse due to failures in the ecosystems, or rebellion from the huge number of intolerably poor people. We don’t believe it is possible to instruct future managers how to make correct ethical decisions, but we encourage them not to accept any extant decision model unquestioningly. Managers must install ethical considerations of their own choosing in to their decision models. Those responsible for management education must help future managers recognise the need for self-constructed ethical decision models in society.

year: 2015

title: Homai raa. Kia purutia, kia hereherea, taawhiwhi taamau. Ka pai. Taawhiwhi  taumau, he tauira waiora a Waikato : The creation of a Waikato-specific Maaori health model

authors: Haggie, Marrin Brian Pikitawhaki

subjects: Taawhiwhi Taamau

abstract: This Doctoral rangahau (research) sought to create a Maaori (Indigenous people of New Zealand) health model specific to the health needs and desires of the people of Waikato (The collective name of the tribes of the Waikato basin). Globally, minority populations (including Maaori) are consistently and disproportionately over represented in many health, education and incarceration statistics. Colonisation, oppression and racial prejudices have been identified as the root causes for the statistical imbalances prevalent in society. Indigenous populations have endured suffering caused by disconnection from heritage, traditional practices, ancestral beliefs and the natural environment. All are consequences of legislative enforcement and an oppressive, colonialist attitude that patronises indigenous populations (i.e., that assumes the coloniser knows what is best for the colonised). 

For the majority of colonisation, the health models and frameworks intended to benefit indigenous peoples, yet designed and implemented by colonial based, oppressive governments and by institutions rooted in colonialist ideals, have consistently failed to provide and deliver health and wellness for indigenous peoples. The fact that indigenous peoples’ health continues to be poorer than their non-indigenous counterparts, in the majority of health measures, suggests models and frameworks designed by non-indigenous people do not work for indigenous populations. This has led to an emergence of indigenous and minority populations’ movements seeking to emancipate themselves from the shackles of colonial oppression. 

Pioneering health models and frameworks designed to counter the failures of those designed by the oppressor have provided salvation for indigenous peoples and have allowed the voices of minority populations to be heard in the health and wellbeing context; however the majority of these models have been overly generic. Yet, they have provided foundations that now must be built upon to enable a focus on what specific populations require to ensure their health and lifestyle ideals are supported and strengthened.

As whaanau (family), marae (place of gathering and belonging for interrelated families), hapuu (subtribe), and as an iwi (tribe), Waikato have a responsibility to our taiao (natural environment), ourselves and to future generations to ensure the health of Waikato and that Waikatotanga (Waikato culture and practice) continues to grow, prosper, and flourish. Therefore, as a polity we must assert the control and direction of our iwi by determining and creating our own models and frameworks to ensure the survival, the growth, and the success of our people.

This Rangahau Kaupapa Waikato (Waikato focused research) is centered on the question ‘What elements must be considered in the creation and the application of a Waikato-specific, Maaori health model?’ Contemporary literature and research regarding health and the impacts on Indigenous and Maaori health specifically, was used to review the successes and failures of contemporary health models. 

Supported and framed by a Rangahau Kaupapa Maaori (Maaori focused research) approach, this Rangahau Kaupapa Waikato utilised Waikato koorero (stories), beliefs, practices and methodologies, interspersed with Qualitative Methodology and Thematic Analysis. Fourteen semi-structured interviews with tribal leaders and holders of tribal knowledge, referred to as taniwha, were conducted. Each taniwha shared their knowledge, understandings, and experiences to inform and contribute to the creation of a holistic health model specific to the iwi of Waikato.

The findings illustrate continued connection to the Waikato awa (river), the taiao (natural environment), wairuatanga (spirituality), ancestral knowledge and practices, the Kiingitanga (Maaori King Movement) and to the iwi itself are critical to the perpetuation of the waiora (health) of the Waikato iwi and of Waikatotanga in its multiple forms.

The model created as the primary outcome of this research, The Taawhiwhi Taamau Model of Waiora (Taawhiwhi Taamau), was designed to act as a vehicle which seeks to enable individual iwi members, and the polities that they belong, to achieve Mana-motuhake (autonomy) and self-determination of their own health. Taawhiwhi Taamau seeks to inform its adopters that Mana-motuhake can be achieved without having to compromise any of the tikanga (protocol) and kawa (custom) of our iwi and of our ancestors in favour of colonial government introduced, western ideals. Thereby removing the oppressor from the implementation and application of health. 

Taawhiwhi Taamau is a health model entrenched in Waikatotanga that utilises the beliefs and practices of our ancestors, and subsequently, our iwi to facilitate Tupuna (ancestor) Guided Living. The model encourages the individual iwi member to build solid foundations of waiora, seek knowledge and understanding of our tupuna, and use the experiences in life to act as taniwha for others seeking guidance, knowledge, connection, understanding and waiora. 

The adoption and practice of Taawhiwhi Taamau suggests individuals will find a new, refreshed connection to tupuna, maatauranga (wisdom, knowledge), wairuatanga and Waikatotanga, therefore, increasing waiora. Increased waiora of the individual increases the waiora and the capacity of one’s whaanau, marae and hapuu thereby increasing the waiora and the capacity of the iwi. Increased waiora and capacity of the iwi increases the likelihood of Waikatotanga, maatauranga, wairuatanga and, thus, the perpetuation of Tupuna Guided Living. Consequently, encapsulating the essence of Taawhiwhi Taamau as a model and as the lesson learned in the Pai Maarire Te Kura o te Ahiahi, ‘Homai ra, kia purutia, kia hereherea, taawhiwhi taamau. Ka Pai’.

text: Homai raa. Kia purutia, kia hereherea, taawhiwhi taamau. Ka pai. Taawhiwhi  taumau, he tauira waiora a Waikato : The creation of a Waikato-specific Maaori health model This Doctoral rangahau (research) sought to create a Maaori (Indigenous people of New Zealand) health model specific to the health needs and desires of the people of Waikato (The collective name of the tribes of the Waikato basin). Globally, minority populations (including Maaori) are consistently and disproportionately over represented in many health, education and incarceration statistics. Colonisation, oppression and racial prejudices have been identified as the root causes for the statistical imbalances prevalent in society. Indigenous populations have endured suffering caused by disconnection from heritage, traditional practices, ancestral beliefs and the natural environment. All are consequences of legislative enforcement and an oppressive, colonialist attitude that patronises indigenous populations (i.e., that assumes the coloniser knows what is best for the colonised). 

For the majority of colonisation, the health models and frameworks intended to benefit indigenous peoples, yet designed and implemented by colonial based, oppressive governments and by institutions rooted in colonialist ideals, have consistently failed to provide and deliver health and wellness for indigenous peoples. The fact that indigenous peoples’ health continues to be poorer than their non-indigenous counterparts, in the majority of health measures, suggests models and frameworks designed by non-indigenous people do not work for indigenous populations. This has led to an emergence of indigenous and minority populations’ movements seeking to emancipate themselves from the shackles of colonial oppression. 

Pioneering health models and frameworks designed to counter the failures of those designed by the oppressor have provided salvation for indigenous peoples and have allowed the voices of minority populations to be heard in the health and wellbeing context; however the majority of these models have been overly generic. Yet, they have provided foundations that now must be built upon to enable a focus on what specific populations require to ensure their health and lifestyle ideals are supported and strengthened.

As whaanau (family), marae (place of gathering and belonging for interrelated families), hapuu (subtribe), and as an iwi (tribe), Waikato have a responsibility to our taiao (natural environment), ourselves and to future generations to ensure the health of Waikato and that Waikatotanga (Waikato culture and practice) continues to grow, prosper, and flourish. Therefore, as a polity we must assert the control and direction of our iwi by determining and creating our own models and frameworks to ensure the survival, the growth, and the success of our people.

This Rangahau Kaupapa Waikato (Waikato focused research) is centered on the question ‘What elements must be considered in the creation and the application of a Waikato-specific, Maaori health model?’ Contemporary literature and research regarding health and the impacts on Indigenous and Maaori health specifically, was used to review the successes and failures of contemporary health models. 

Supported and framed by a Rangahau Kaupapa Maaori (Maaori focused research) approach, this Rangahau Kaupapa Waikato utilised Waikato koorero (stories), beliefs, practices and methodologies, interspersed with Qualitative Methodology and Thematic Analysis. Fourteen semi-structured interviews with tribal leaders and holders of tribal knowledge, referred to as taniwha, were conducted. Each taniwha shared their knowledge, understandings, and experiences to inform and contribute to the creation of a holistic health model specific to the iwi of Waikato.

The findings illustrate continued connection to the Waikato awa (river), the taiao (natural environment), wairuatanga (spirituality), ancestral knowledge and practices, the Kiingitanga (Maaori King Movement) and to the iwi itself are critical to the perpetuation of the waiora (health) of the Waikato iwi and of Waikatotanga in its multiple forms.

The model created as the primary outcome of this research, The Taawhiwhi Taamau Model of Waiora (Taawhiwhi Taamau), was designed to act as a vehicle which seeks to enable individual iwi members, and the polities that they belong, to achieve Mana-motuhake (autonomy) and self-determination of their own health. Taawhiwhi Taamau seeks to inform its adopters that Mana-motuhake can be achieved without having to compromise any of the tikanga (protocol) and kawa (custom) of our iwi and of our ancestors in favour of colonial government introduced, western ideals. Thereby removing the oppressor from the implementation and application of health. 

Taawhiwhi Taamau is a health model entrenched in Waikatotanga that utilises the beliefs and practices of our ancestors, and subsequently, our iwi to facilitate Tupuna (ancestor) Guided Living. The model encourages the individual iwi member to build solid foundations of waiora, seek knowledge and understanding of our tupuna, and use the experiences in life to act as taniwha for others seeking guidance, knowledge, connection, understanding and waiora. 

The adoption and practice of Taawhiwhi Taamau suggests individuals will find a new, refreshed connection to tupuna, maatauranga (wisdom, knowledge), wairuatanga and Waikatotanga, therefore, increasing waiora. Increased waiora of the individual increases the waiora and the capacity of one’s whaanau, marae and hapuu thereby increasing the waiora and the capacity of the iwi. Increased waiora and capacity of the iwi increases the likelihood of Waikatotanga, maatauranga, wairuatanga and, thus, the perpetuation of Tupuna Guided Living. Consequently, encapsulating the essence of Taawhiwhi Taamau as a model and as the lesson learned in the Pai Maarire Te Kura o te Ahiahi, ‘Homai ra, kia purutia, kia hereherea, taawhiwhi taamau. Ka Pai’.

year: 2021