Journal articles: 'Shimazu family' – Grafiati (2024)

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The familyUBC(R)of meromorphic functions of uniformly bounded characteristic in a Rieman surfaceRis defined in terms of the Shimizu-Ahlfors characteristic function. There are some natural parallels betweenUBC(R)andBMOA(R), the family of holomorphic functions of bounded mean oscillation inR. After a survey some open problems are proposed in contrast withBMOA(R).

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A new species of Microgastrinae (Hymenoptera: Braconidae) from Japan, Dolichogenidea maetoi Fernandez-Triana & Shimizu sp. nov., is described, representing the first record of a braconid wasp parasitizing the lepidopteran family Hyblaeidae in the Palaearctic Region (from Hyblaea fortissima Butler, 1881). The new species is fully illustrated, diagnosed and compared with all previously described species of the genus Dolichogenidea Viereck, 1911 in the Holarctic (154 species). Details on the wasp biology, including observed sex ratios, are provided.

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The relationship of brother and brother is one of the Five Great Relationships in Confucian culture, yet it has been relatively little studied. The lives of the brothers Wang Shizhen and Wang Shimao in the sixteenth century provide a case study of how two male siblings shared a family heritage of education and political engagement, and pursued parallel careers in public life, yet followed distinct paths in both their intellectual interest and political engagements. The nature of their personal relationship also serves to illustrate how the fraternal bond both structured their respective careers and provided emotional support in times of peril and loss.

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This article discusses “individualization within families” in a rural area by using the qualitative data from a case study in the hilly and mountainous areas of Shimane Prefecture. In most families in this case study, an individual’s freedom was respected by the other family members. When “individualization within families” is defined as increasingly free discretion of each family member, such a tendency is often found. On the other hand, each family member considered the family group important. The data suggested that family group is regarded as a means of risk protection and adaptation to rural life, and each family member may have a sense of obligation to maintain the family group. This obligation is fulfilled by considering the freedom of other family members. To discuss the dynamics and a good balance between respecting individual freedom and maintaining the family group, this study found that additional studies of families in rural areas are necessary. Furthermore, this research adds to an understanding on the roles of family and individual in the context of changing Japanese society and different risks facing both the individuals and the whole way of life in rural areas.

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In the present paper, two new species,Acanthaxiuskashimaensissp. nov. andA. pseudopolyacanthussp. nov., are described and a revised key to the species of the genusAcanthaxiusSakai & De Saint Laurent, 1989 is presented. In addition,Balssaxius habereri(Balss, 1913) andBoasaxius princeps(Boas, 1880) of the family Axiidae Huxley, 1879,Neaxius glyptocercus(Von Martens, 1869) of the family Strahlaxiidae Poore, 1994, together withTrypaea truncata(Giard & Bonnier, 1890) of the family Callianassidae Dana, 1852, and two species,Calliax lobata(De Gaillande & Lagardère, 1966) andCalliaxina punica(De Saint Laurent & Manning, 1982), of the family Eucalliacidae Manning & Felder, 1991 [sensu Sakai, 2011], are commented upon. The descriptions given herein result from the examination of specimens collected from Ise-Shima, Mie Prefecture and Ôfunato-City, Iwate Prefecture, as well as from Iriomote Island, Ryukyu Islands, Japan, and from material collected from Salamis, Saronikos Gulf, Greece, and the Palinuro Seamount, southern Tyrrhenian Sea, Italy.

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Improving crop productivity under drought conditions contributes largely to the sustainable agriculture globally. In this study, the agronomic traits and physiological processes related to osmolyte accumulation and reactive oxygen species (ROS) homeostasis during late growth stage in wheat under drought stress were studied. Three cultivars viz., Shimai 22 (drought tolerant), Zhongxinmai 99 (median drought-tolerant, control), and Shi 4185 (drought sensitive) sharing contrasting drought tolerance were grown under normal irrigation (NI: with irrigations prior to sowing, and at jointing and flowering stages) and deficit irrigation (DI, with irrigations prior to sowing and at jointing) conditions. Data regarding yields, osmolyte (i.e., proline and soluble sugar) contents, and antioxidant enzyme activities of superoxide dismutase (SOD), catalase (CAT), and peroxidase (POD), and malondialdehyde (MDA) contents were recorded. Under deficit irrigation, the cultivars displayed modified agronomic and physiological traits. Among cultivars, Shimai 22 showed best agronomic traits (6.47 to 7.23% higher yield than control), osmolyte contents and AE activities (10.12 to 22.18% higher than control), and least MDA accumulation (12.30 to 17.06% lower than control). In contrast, Shi 4185 cultivar performed worst regarding above said traits. The transcripts of the genes in ��1-Pyrroline-5-carboxylate synthetase (P5CS) family that regulates proline biosynthesis and those in AE families that modulate ROS homeostasis were evaluated. Results revealed that the P5CS genes TaP5CS2 and TaP5CS5 and the AE ones TaSOD3, TaCAT2 and TaCAT5 were modified on transcripts across the cultivars under DI condition, showing to be significant upregulated compared with NI. These results suggested the essential roles of osmolyte accumulation and AE proteins in improving the drought tolerance of wheat during late growth stages. In addition, this study suggested that the elevated transcription efficiencies of distinct P5CS and AE family genes under water deprivation contribute to the enhanced drought tolerance in drought-tolerant cultivars. © 2021 Friends Science Publishers

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The title of this paper is "The Life of f*ckiko As Single Mother in Sae Island that Reflected in a Novel Called Shima Wa Bokura To by Mizuki Tsujimura". The aim of this research is analysis the problems that f*ckiko has to face as a single mother and her efforts to resolve these that reflected in a novel called Shima Wa Bokura To by Mizuki Tsujimura.The method used in this research is descriptive analysis. Theories used in this research are literature sociology theory by Damono (2002) and social problem theory by Soekanto (1999).As a result, there are four problems that f*ckiko has to face as a single mother; 1) economic problems; 2) difficulty in raising children; 3) rejection by her family and; 4) viewed negatively by society. f*ckiko’s efforts as a single mother to resolveproblems that mentioned before; 1) make a creative products to sell; 2)ask her neighbor to help; 3) get out from her family's and start a new life, and; 4) face them with patient and politely.

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The megatooth sharks, family Otodontidae, have a complicated taxonomic history. The latest debate concerns the genera Otodus Agassiz, 1838 and Carcharocles Jordan & Hannibal in Jordan, 1923. It is argued either to use Otodus for the whole obliquus-megalodon anagenetic lineage (Shimada et al. 2017) or to split it into Otodus and Carcharocles based on the absence or presence of tooth serrations, respectively (Perez et al. 2018). Although referring to an important taxon, the authorship of the nomen Carcharocles has been consistently cited from the wrong publication. Recent authors (e.g., Cappetta 2012; Pimiento et al. 2013; Ehret & Ebersole 2014; Carrillo-Briceño et al. 2015; Boessenecker 2016; Perez et al. 2018) have attributed it to Jordan & Hannibal (1923). However, the paper by Jordan & Hannibal (1923) was published after the book by Jordan (1923), which contains the actual naming of Carcharocles.

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For over forty years, most residents in rural areas of Japan have relied on private vehicles to meet their mobility needs. Today, however, the rapid ageing of the population, coupled with low birth rates and migration of young people to urban areas, is posing a variety of new transport challenges. Most notably, the proportion of drivers to non-drivers is getting smaller. This means that non-drivers who relied on family and neighbours for trips in the past, as well as elderly residents who give up their licenses, have fewer people to drive them. Current policy debates tend to focus on technological “solutions”, and underestimate the complex social, cultural and inter-personal relationships which underlie transport dependencies in these environments. Using a qualitative semi-structured survey, the current study explores the current mobilities of older people living in a small rural district in Shimane Prefecture, Japan. The resulting analysis reveals how cultural attitudes and social norms affect the ways in which older people manage their mobilities.

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Sigmund Freud’s theory of psychoanalysis developed in the 1940s as mentioned in Barry (2002) was applied to unravel the unconscious psyche of a fictional character in the novel Tokyo Zodiac Murders by Soji Shimada. Tokiko, the villain in the story has been experiencing abusive treatment from her father, stepmother, and stepsisters. The traumas she has received during her life has led to her decision to commit a well-prepared murder that could not be solved for decades. The qualitative method helps to identify and elaborate every component of the unconscious psyche of the villain, especially the Id, Ego, and Super-Ego in the story. The findings show that Tokiko’s Ego keeps her alive and survive to plan revenge on her family. Meanwhile, her Super-Ego fails to restrain herself from feeding her desire to conduct the vicious murder. Therefore, Tokiko’s Id is responsible for her action which is triggered by her devastating experiences. Her character remains committed and faithful to herself.

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Advances in medicine mean that people are living longer, necessitating a need for elder care. In order to meet this demand, the needs of the elderly population, including the ways in which support can be provided, need to be understood. Advance care planning (ACP) involves making decisions about future medical care and can alleviate the psychological burden family members of elderly people may face as it decides, ahead of time, on preferences and requirements. Dr Chiho Shimada, Tokyo Metropolitan Institute of Gerontology, Japan, is working to shed light on ACP, which is a relatively new practice. She hopes, through her research, to improve care for elderly patients, with a key focus on dementia patients. Shimada advocates for a holistic approach to elder care in which understanding a patient's values and lifestyle choices is key. The idea is that a patient chooses their daily care and treatment plans and records their values with a view to facilitating end-of-life (EOL) care decisions when the time comes. This equips the surrogate decision maker with the best knowledge possible to make these decisions on behalf of the patient. Another key focus is the role of nurses in supporting medical decision making and care for elderly patients with dementia. She has discovered that many nurses are concerned by an over-reliance on medical care by patients and their families in the acute care setting. This led her to interview nurses and doctors about how they can better support patients regarding treatment options. This culminated in the development of a pamphlet to educate patients and families, as well as providing clarification on the ACPs that nurses in acute care hospitals can be involved in and those that are difficult to carry out in the acute care hospital setting.

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ABSTRACT We found in the Escherichia coli genome sequence a hom*ologue of RER2, a Saccharomyces cerevisiaegene required for proper localization of an endoplasmic reticulum protein, and designated it rth (RER2hom*ologue). The disruption of this gene was lethal for E. coli. To reveal its biological function, we isolated temperature-sensitive mutants of the rth gene. The mutant cells became swollen and burst at the nonpermissive temperature, indicating that their cell wall integrity was defective. Further analysis showed that the mutant cells were deficient in the activity ofcis-prenyltransferase, namely, undecaprenyl diphosphate synthase, a key enzyme of the carrier lipid formation of peptidoglycan synthesis. The cellular level of undecaprenyl phosphate was in fact markedly decreased in the mutants. These results are consistent with the fact that the Rer2 hom*ologue of Micrococcus luteusshows undecaprenyl diphosphate synthase activity (N. Shimizu, T. Koyama, and K. Ogura, J. Biol. Chem. 273:19476–19481, 1998) and demonstrate that E. coli Rth is indeed responsible for the maintenance of cell wall rigidity. Our work on the yeastrer2 mutants shows that they are defective in the activity of cis-prenyltransferase, namely, dehydrodolichyl diphosphate synthase, a key enzyme of dolichol synthesis. Taking these data together, we conclude that the RER2 gene family encodes cis-prenyltransferase, which plays an essential role in cell wall biosynthesis in bacteria and in dolichol synthesis in eukaryotic cells and has been well conserved during evolution.

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Background: The seeds of Monodora myristica, a tropical plant belonging to the family Annonaceae, are widely used as condiments in the preparation of a number of African delicacies, to impart or enhance flavour. Their use is largely due to the volatile and fixed oils contained in the nuts.Objective: To screen for the acute toxicity (LD50) profile, determine the physicochemical properties, as well as carry out GC-MS analysis of the seed oil of Monodora myristica.Method: The acute toxicity screening was done using Lorke’s method. Physicochemical profile of the oil was determined using standard methods. GC-MS analysis of the oil sample was also carried out, using Shimadzu GCMS-QP2010SE.Results: The acute toxicity study showed that the oil sample had an LD50 of 316 mg/kg. The acid value was determined to be 9.27 mg KOH/g oil, while saponification value was 194.95 mg KOH/g oil. GC-MS analysis of the oil revealed that it contained fatty acids such as n-hexadecanoic acid, cis-vaccenic acid and 9,12-octadecadienoic acid; as well as terpinoids such as alpha-terpineol and alpha-cadinol.Conclusion: Results of the toxicological screening indicates that Monodora myristica oil is moderately toxic as the LD50 was within 50 – 500 mg/kg range. The oil has a relatively high tendency to go rancid due to the high acid value of 9.27 mg KOH/g oil.

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This paper overviews more than 39 families of fossil Coleoptera from Lower Cretaceous Lebanese amber from nine outcrops. Lebanese amber contains the oldest representatives of the families Scydmaenidae (considered by some as a subfamily of Staphylinidae), Ptiliidae, Elodophalmidae, Clambidae, Throscidae, Lebanophytidae fam. n., Ptilodactylidae, Cantharidae, Melyridae, Dasytidae, Dermestidae, Ptinidae, Kateretidae, Erotylidae, Latridiidae, Laemophloeidae, Salpingidae, Anthicidae, Melandryidae, Aderidae, Curculionidae (Scolytinae). The families Chelonariidae and Scraptiidae are known from both Lebanese amber and Baissa, with both sites having a comparable age. The subfamilies Trechinae (Carabidae), Euaesthetinae (Staphylinidae) and Liparochrinae (Hybosoridae) first appear in the fossil record in Lebanese amber. The Coleoptera in Lebanese amber mostly belong to groups with arboreal habits (as found today in wood and tree fungi).Eochelonarium bellegen. et sp. n.,Rhizophtoma synchrotronicasp. n.,Rhizobactron marinaegen et sp. n. andAtetrameropsis subglobosagen. et sp. n. are described from Lebanese amber. A new subfamily in the family Cerophytidae is proposed forAphytocerus communisZherichin, 1977 (Aphytocerinae subfam. n.) and new genusBaissopsisgen.nov. is erected forBaissophytum amplusChang, Kirejtshuk et Ren, 2011. Also a new interpretation of the taxon “Lasiosynidae” is provided by placing it as a subfamily in the family Eulichadidae with two genera (LasiosyneTan, Ren et Shih, 2007 andBupredactylaKirejtshuk, Chang, Ren et Shih, 2010), while the other genera initially regarded as “Lasiosynidae” were tentatively transferred into Eulichadinae sensu n. (MesodascillaMartynov, 1926;TarsomegamerusZhang, 2005;BrachysyneTan et Ren, 2009;AnacapitisYan, 2009;ParelateriformiusYan et Wang, 2010 andCretasyneYan, Wang et Zhang, 2013) with the new synonymy ofTarsomegamerusandParelateriformiussyn. n. The genusMesaplusHong, 1983 described in the family Triaplidae is also transvered to Eulichadinae. The generaArtematopoditesPonomarenko, 1990;DzeregiaPonomarenko, 1985 andGlaphyropteroidesHandlirsch, 1906 proposed for species known only by separate elytra and recently included in the “family” Lasiosynidae (Yan et al., 2013) are regarded as Elateriformiaincertae sedis. The first insect from the newly discovered outcrops of Nabaa Es-Sukkar – Brissa: Caza (District) Sir Ed-Danniyeh, Mouhafazet (Governorate) Loubnan Esh-Shimali (North Lebanon) is described and the first general description of this outcrop is made.

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There are seventy-nine places in Wang Bi'sLaozi zhuwhere the text of theLaozitransmitted over this commentary differs from quotations of it contained within the commentary. Building on the textual studies of Professor Shima Kunio, this essay demonstrates that the readings given in the commentary are supported in practically every case by a series of early quotations and texts of theLaozi,such as the Mawangdui manuscripts and the “Old Manuscripts” that form the basis of Fu Yi and Fan Yingyuan's editions. A comparison of all of these differences shows that Wang Bi's original text must have belonged to the same broad textual family as these early manuscripts, being most closely linked to the two “Old Manuscripts” and less directly related to the Mawangdui manuscripts. In most of the these cases, thetextus receptushas been supplanted by the reading transmitted through the Heshang Gong commentary. Consequently, it is now necessary to replace thetextus receptusof Wang Bi'sLaoziwith a conflated version of the two “Old Manuscripts” and, in some cases, the Mawangdui manuscripts.

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The Tachinidae of mainland China and Taiwan (generally referred to as China herein for brevity) are catalogued. A total of 1109 valid species are recorded of which 403 species (36%) are recorded as endemic. Distributions within China are given according to the 33 administrative divisions of the country, and distributions outside China are given according to a scheme of geographical divisions developed for this catalogue and most finely divided for the Palaearctic and Oriental Regions. The catalogue is based on examination of the primary literature comprising about 670 references and also includes a small number of records based on unpublished data from specimens examined in collections. Taxa are arranged hierarchically under the categories of subfamily, tribe, genus, subgenus (where recognized), and species. Nomenclatural details are provided for nominal genera and species. This includes synonyms at both levels for taxa described or recorded from China. For valid species, distributions are provided along with complete name-bearing type data for associated names. Additional information is given in the form of notes, numbering more than 300 in the catalogue section and about 50 in the references section. Six genera are newly recorded from China: Calliethilla Shima (Ethillini), Chetoptilia Rondani (Dufouriini), Demoticoides Mesnil (Leskiini), Pseudalsomyia Mesnil (Goniini), Redtenbacheria Schiner (Eutherini), and Rutilia Robineau-Desvoidy (Rutiliini). Fourteen species are newly recorded from China: Actia solida Tachi & Shima, Atylostoma towadensis (Matsumura), Chetoptilia burmanica (Baranov), Demoticoides pallidus Mesnil, Dexiosoma lineatum Mesnil, Feriola longicornis Mesnil, Frontina femorata Shima, Phebellia laxifrons Shima, Prodegeeria gracilis Shima, Prooppia stulta (Zetterstedt), Redtenbacheria insignis Egger, Sumpigaster subcompressa (Walker), Takanomyia frontalis Shima, and Takanomyia rava Shima. Two genera and 23 species are recorded as misidentified from China. New names are proposed for three preoccupied names: Pseudodexilla O’Hara, Shima & Zhang, nomen novum for Pseudodexia Chao, 2002; Admontia longicornalis O’Hara, Shima & Zhang, nomen novum for Admontia longicornis Yang & Chao, 1990; and Erythrocera neolongicornis O’Hara, Shima & Zhang, nomen novum for Pexopsis longicornis Sun & Chao, 1993. New type species fixations are made under the provisions of Article 70.3.2 of ICZN (1999) for 13 generic names: Chetoliga Rondani, Discochaeta Brauer & Bergenstamm, Erycina Mesnil, Eurigaster Macquart, Microvibrissina Villeneuve, Oodigaster Macquart, Plagiopsis Brauer & Bergenstamm, Prooppia Townsend, Ptilopsina Villeneuve, Ptilotachina Brauer & Bergenstamm, Rhinotachina Brauer & Bergenstamm, Schaumia Robineau-Desvoidy, and Setigena Brauer & Bergenstamm. Subgenus Tachina (Servillia Robineau-Desvoidy) is reduced to a synonym of subgenus Tachina (Tachina Meigen). The valid names of two species are reduced to nomina nuda and replaced by other available names with new status as valid names: Siphona (Aphantorhaphopsis) perispoliata (Mesnil) replaces S. (A.) mallochiana (Gardner), and Zenillia terrosa Mesnil replaces Z. grisellina (Gardner). The following 12 new combinations are proposed: Carcelina shangfangshanica (Chao & Liang), Drino (Drino) interfrons (Sun & Chao), Drino (Zygobothria) hirtmacula (Liang & Chao), Erythrocera longicornis (Sun & Chao) (a preoccupied name and replaced with Erythrocera neolongicornis O’Hara, Shima & Zhang, nomen novum), Isosturmia aureipollinosa (Chao & Zhou), Isosturmia setamacula (Chao & Liang), Isosturmia setula (Liang & Chao), Paratrixa flava (Shi), Phryno jilinensis (Sun), Phryno tibialis (Sun), Prosopodopsis ruficornis (Chao), and Takanomyia parafacialis (Sun & Chao). The following 19 new synonymies are proposed: Atylomyia chinensis Zhang & Ge with Tachina parallela Meigen (current name Bessa parallela), Atylomyia minutiungula Zhang & Wang with Ptychomyia remota Aldrich (current name Bessa remota), Carcelia (Carcelia) hainanensis Chao & Liang with Carcelia rasoides Baranov, Carcelia frontalis Baranov with Carcelia caudata Baranov, Carcelia hirtspila Chao & Shi with Carcelia (Parexorista) delicatula Mesnil (current name Carcelia (Euryclea) delicatula), Carcelia septima Baranov with Carcelia octava Baranov, Carcelia (Senometopia) dominantalis Chao & Liang with Carcelia quarta Baranov (current name Senometopia quarta), Carcelia (Senometopia) maculata Chao & Liang with Carcelia octava Baranov, Drino hersei Liang & Chao with Sturmia atropivora RobineauDesvoidy (current name Drino (Zygobothria) atropivora), Eucarcelia nudicauda Mesnil with Carcelia octava Baranov, Isopexopsis Sun & Chao with Takanomyia Mesnil, Mikia nigribasicosta Chao & Zhou withBombyliomyia apicalis Matsumura (current name Mikia apicalis), Parasetigena jilinensis Chao & Mao with Phorocera (Parasetigena) agilis takaoi Mesnil (current name Parasetigena takaoi), Phebellia latisurstyla Chao & Chen with Phebellia latipalpis Shima (current name Prooppia latipalpis), Servillia linabdomenalis Chao with Servillia cheni Chao (current name Tachina (Tachina) cheni), Servillia planiforceps Chao with Tachina sobria Walker, Spiniabdomina Shi with Paratrixa Brauer & Bergenstamm, Tachina kunmingensis Chao & Arnaud with Tachina sobria Walker, and Thecocarcelia tianpingensis Sun & Chao with Drino (Isosturmia) chatterjeeana japonica Mesnil (current name Isosturmia japonica). Musca libatrix Panzer is a nomen protectum and Musca libatrix Scopoli and Musca libatrix Geoffroy are nomina oblita. Similarly, Redtenbacheria insignis Egger is a nomen protectum and Redtenbacheria spectabilis Schiner is a nomen oblitum. Lectotypes are designated for the following 12 nominal species based on name-bearing type material in CNC: Akosempomyia caudata Villeneuve, Blepharipoda schineri Mesnil, Carcelia puberula Mesnil, Compsoptesis phoenix Villeneuve, Ectophasia antennata Villeneuve, Gymnosoma brevicorne Villeneuve, Kosempomyia tibialis Villeneuve, Phasia pusilla Meigen, Tachina fallax pseudofallax Villeneuve, Tachina chaoi Mesnil, Wagneria umbrinervis Villeneuve, and Zambesa claripalpis Villeneuve.China is an expansive country of 9.6 million square kilometers in eastern Asia. It is a land of physical and ecological extremes: southern subtropical and tropical forests, richly diverse southwestern mountains, towering Himalayas, harsh and inhospitable Tibetan Plateau, western Tien Shan range, dry Taklimakan and Goli Deserts, northeastern temperate broadleaf and coniferous forests, and eastern fertile plains and lesser mountains. Along its southern and western borders are portions of four of the world’s 34 “biodiversity hotspots”, places recognized by Conservation International for their high endemicity and threatened habitat. These are the Indo-Burma hotspot, Mountains of Southwest China hotspot (particularly Hengduan Shan), Himalaya hotspot, and Mountains of Central Asia hotspot (represented in China by Tien Shan) (http:// www.biodiversityhotspots.org). These biodiversity hotspots, and other biodiverse places in China, have given rise to an endemic fauna and flora of significant size. In the plant world, for example, the Hengduan Shan is known as the hotbed of Rhododendron evolution with about 230 species. Among the vertebrates are such Chinese endemics as the giant panda (Ailuropoda melanoleuca), golden monkeys (Rhinopithecus spp.), baiji (Lipotes vexillifer), and brown eared pheasant (Crossoptilon mantchuricum). Less conspicuous, but many times more numerous in species, are the endemic invertebrates that have evolved within present-day China. Biogeographically, China is unique among the countries of the world in lying at the crossroads of the Palaearctic and Oriental Regions. Hence, for most groups of organisms, the species of China consist of a combination of Palaearctic, Oriental, and endemic elements. This is true also of the Tachinidae of China. The Tachinidae are one of the largest families of Diptera with almost 10,000 described species and many thousands of undescribed species (Stireman et al. 2006). The family is correspondingly diverse in China, but because the Chinese tachinid fauna is still in a period of discovery and study, it must be significantly larger than the numbers given here might suggest. We record 1109 species and 257 genera of Tachinidae from mainland China and Taiwan, the former number representing about 11% of the world’s described tachinid species. From mainland China we record 1040 species, which compares to 754 and 832 species recorded from the same area by Chao et al. (1998) and Hua (2006), respectively. Our higher number is partly a reflection of species described from China since those works, or described from elsewhere and recently recognized from China, but a significant number of species were presumably overlooked by Chao et al. (1998) and Hua (2006) in the voluminous literature that exists on Chinese insects. The Chinese tachinid fauna has very few endemic genera and none of significant size, but has 403 species recorded as endemic to China plus Taiwan. This represents 36% of the total tachinid fauna. We record 343 species as endemic to mainland China and 32 species as endemic to Taiwan. The total number of species recorded from Taiwan is 231; some of these species are shared with the Oriental Region but not with mainland China.

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Abstract [Background and Objectives] The number of patients received allogeneic hematopoietic stem cell (HSC) transplantation is increasing year by year, particularly for elderly patients. Related donor is preferable than the unrelated, but the safety of elderly donors has not been clarified. For this purpose, the complications of elderly HSC donor were retrospectively analyzed in comparison with younger donors. [Materials and Methods] From September 2006 to December 2014, a total of 7,896 related HSC donations was reported to the Japan society for hematopoietic cell transplantation (JSHCT) registration system by 391 harvest teams. The day 30 check reports after harvest were available for 6,911 (87.5%) donations. Donors under 18 years old were excluded, and 6,297 donations were analyzed in the present study. For donor age analysis those ranging from 18 to 30 years were regarded as reference. The primary endpoint was the incidence of early severe adverse events (eSAEs) during the harvest or within the 30-day period. Statistical analyses were conducted using Fisher's exact test to compare the donor demographics and to identify the relationships between the incidence of eSAEs. Logistic regression analyses were used to analyze the factors influencing eSAEs. Data analyses were conducted using EZR software, version 1.23 (Saitama Medical Center, Jichi Medical University). This study was approved by the ethical committee of JSHCT and Shimane University. [Results] Median age of donors were 42 years old (range: 18-80). There were 3,232 male and 3,002 female donors. A total of 2,009 donations were planned to collect bone marrow (BM) and 4,288 donations were planned to collect peripheral blood stem cell (PBSC). Nine of the planned BM harvests and 64 of the planned PBSC collections were cancelled because of the various reasons including adverse reactions or poor stem cell mobilization. Three other donations planned to collect BM were changed to PBSC, and four donations planned to collect PBSC were changed to BM, vice versa. These altered cases were included to the analysis as an intention-to-harvest basis. Out of 6,297 HSC donations, 63 donors (1.0%) were reported by the harvest teams to have experienced eSAEs. SAEs were de\x{fb01}ned as follows: death, events dangerous to life, prolongation of hospitalization, permanent failure, disease or abnormality inherited to offspring and other important medical events. The details of eSAEs were pain (8), infection (8), allergy (6), blood access related (5), neuropathy (4), thrombocytopenia (4), liver dysfunction (2), gout (2), tetany (2), epidural hematoma (2), pulmonary embolism (1), and others (19). None died due to eSAEs and 81 percent of donors recovered from eSAEs in an average of 17 days. In comparison with reference (18 to 30 years) the relative risk of eSAEs was 0.74 for donors aged 31-35 years, 0.37 for 36-40 years, 0.62 for 41-45 years, 1.04 for 46-50 years, 0.77 for 51-55 years, 1.27 for 56-60 years, and 2.66 for 61-65 years. Those aged 61-65 years only had significantly elevated risk of eSAE by univariate analysis (P = 0.02). The incidence of eSAE in each age group are shown in the Table. Univariate logistic regression analysis also showed female sex (1.3% vs 0.7%, 95% CI 1.16-3.55, P = 0.01) and current health conditions (1.9% vs 0.9%, 95% CI 0.99-4.12, P = 0.04) were risk factors affecting eSAEs other than age. Donation type (bone marrow or peripheral blood), laboratory abnormality at health screening and JSHCT donor insurance eligibility criteria did not affect the eSAEs. Multivariate analysis revealed that age category of 61-65 years (Table) and female sex (OR 2.03, 95% CI 1.21-3.43, P = 0.01) were independent predictive factors. [Conclusion] The safety of elderly family HSC donors was significantly inferior to younger donors. Elderly family donors above age 61 should be selected carefully. These findings are useful for informed consent at donations of elderly family donors and consideration the upper limit of age of unrelated volunteer donors. Table 1. Relative risk of eSAE adjusted by sex Adjusted N incidence OR 95% CI P-value Total 1.0% 18-30 years 16/1493 1.1% 31-35 years 6/758 0.8% 0.75 0.29-1.91 0.54 36-40 years 3/756 0.4% 0.38 0.11-1.30 0.12 41-45 years 5/745 0.7% 0.62 0.23-1.71 0.36 46-50 years 8/720 1.1% 1.04 0.44-2.44 0.93 51-55 years 6/722 0.8% 0.77 0.30-1.98 0.59 56-60 years 10/739 1.4% 1.26 0.57-2.79 0.57 61-65 years 9/321 2.8% 2.66 1.16-6.06 0.02 66 years - 0/43 0.0% - - - Disclosures No relevant conflicts of interest to declare.

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Background: Aging in Japan is advancing most rapidly in the world, and is expected to increase demand of medical services more in near future. Aging is uneven and progress of the aging varies from regions resulting in great differences in medical needs. In order to supply the needs for medical services, Japanese government developed “Regional Medical Vision”, which estimates the near future requirements for medical resources. However, this is a plan for redistribution of medical resources taking into only future changes of population composition based on current situation. In fact, each region has diversity of medical needs, and it is difficult to use average medical needs even if they are adjusted by population structures. In consideration of such situation, we tried to estimate the social burden of major diseases of each region in order to estimate the medical needs. We picked up cerebrovascular diseases (CVD, ICD10 code: I60 - I69) and dementia (ICD10code: F01, F03, G30), and calculated their social burden of all 47 prefectures in Japan that have great authority for health policy. Method: Modifying the COI method developed by Rice D, we newly defined and estimated C-COI of CVD (ICD10 code: I60 - I69) and dementia (ICD10code: F01, F03, G30). C-COI consists of five parts; direct cost (medical), morbidity cost, mortality cost, direct cost (long term care (LTC)) and informal care cost (family’s burden). Direct cost (medical) is medical cost of each disease. Morbidity cost is opportunity cost for inpatient care and outpatient care. Mortality cost is measured as the loss of human capital (human capital method). These three costs are known as components of original cost of illness by Rice D. Direct cost (LTC) is long term care insurance benefits. Family’s burden is “unpaid care cost” by family, relatives and friends in-home and in-community (opportunity cost). We calculated such costs at 2013/2014 using Japanese official statistics. Results: The total C-COI of CVD in Japan was about 6,177 billion JPY, the maximum was 621 billion JPY in Tokyo and the minimum was 33 billion JPY in Tottori (Tokyo/Tottori=18.8), whereas the total C-COI of dementia was 3,778 billion JPY, the maximum was 341 billion JPY in Tokyo and the minimum was 22 billion JPY in Tottori (Tokyo/Tottori=15.5). The C-COI per capita of CVD in Japan was about 48 thousand JPY, the maximum was 66 thousand JPY in Kagoshima and the minimum was 38 billion JPY in Saitama (Kagoshima/Saitama=1.7), whereas the total C-COI of dementia was 3,778 billion JPY, the maximum was 46 thousand JPY in Shimane and the minimum was 22 thousand JPY in Chiba (Shimane/Chiba=2.1). Conclusion: We substantiated a method to calculate the social burden of medical care and LTC care for each prefecture using C-COI methods. In both diseases, a large difference was found in total costs per capita and components ratio between prefectures. The situations of social burden of diseases has diversity among prefectures. When estimating the future medical needs of each region, it is necessary to take each regional condition into account.

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Abstract Introduction Insulinoma is a rare neuroendocrine tumor, which presents sporadically or as a complex of multiple endocrine neoplasia type 1 syndrome (MEN-1). Most Insulinoma cases present with fasting hypoglycemia and some with both fasting and postprandial hypoglycemia. Case Report A 48-year-old male with no significant past medical or surgical history presented for an evaluation of hypoglycemia. He was recently seen in the Emergency Room after having a transient ischemic attack-like episode. The patient reported that he was at a family gathering where he was found confused and his blood glucose was checked by a family member with diabetes, which was noted to be 39 mg/ dl. He reported having other such episodes of lesser severity, occurring once or twice a month for many years. His symptoms would typically wake him from sleep, especially during early mornings with diaphoresis. He would take a snack to resolve his symptoms. Except for being overweight, no other abnormal findings were detected on physical examination. Fasting blood work revealed glucose of 42 with elevated insulin, C-peptide, proinsulin levels, and negative beta-hydroxybutyrate and insulin antibodies. An MRI abdomen with contrast demonstrated a 1.2 cm pancreatic lesion in the uncinate process, suspicious for a neuroendocrine tumor. Endoscopic Ultrasound staged the mass in the uncinate process of the pancreas as T1 N0 M0. FNAC showed a few atypical monomorphic cells suggestive of neuroendocrine origin. Immunohistochemical stains on the sample were positive for CD45 while CAM5.2, synaptophysin, and Ki65 were negative. The patient ultimately underwent exploratory laparotomy and resection of the neuroendocrine tumor with partial pancreatectomy. Discussion The symptoms of hypoglycemia are classified into sympathoadrenal (palpitation, diaphoresis, tremulousness) or neuroglycopenic (confusion, blurry vision, change in behavior, seizures, and amnesia of hypoglycemic episode). The neuroglycopenic symptoms of hypoglycemia mimic transient ischemic attack (TIA). The diagnosis of insulinoma needs biochemical proof of endogenous hyperinsulinemia and localization of the tumor. Surgery is the treatment of choice in resectable tumors. Conclusion This case highlights insulinoma as a rare cause of hypoglycemia and shows the importance of detailed history taking and appropriate investigations in its diagnosis. References: 1. Okabayashi T, Shima Y, Sumiyoshi T, Kozuki A, Ito S, Ogawa Y, Kobayashi M, Hanazaki K. Diagnosis and management of insulinoma. World J Gastroenterol. 2013 Feb 14;19(6): 829-37. doi: 10.3748/wjg. v19. i6.829.2. Mathur A, Gorden P, Libutti SK. Insulinoma. Surg Clin North Am. 2009 Oct;89(5): 1105-21. doi: 10.1016/j. suc.2009. 06. 009.3. huo F, Anastasopoulou C. Insulinoma. [Updated 2021 Jul 18]. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 Jan-. Presentation: No date and time listed

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Abstract Background: Social determinants of health (SDOH) are social barriers that stratify health status. Specifically, socioeconomic status, education level, minority and immigration status correlate with higher risk of onset and severity of chronic disease. We sought to understand how SDOH affect a patient’s belief regarding autonomy over cancer risk and outcomes. Methods: Data from the Sidney Kimmel Cancer Center catchment area including Delaware, Montgomery, and Philadelphia Counties in Pennsylvania; Camden and Burlington Counties in New Jersey were queried and analyzed. The survey included six cancer belief statements. Demographic characteristics of survey participants, as well as data related to cancer risk factors and beliefs were all calculated using unweighted data. Results: 1,557 adults responded to this survey. Survey participants ranged in age from 18 to 88 years old, with 49.6% of participants 40 years old and younger. 64% of respondents identified as female vs 36% male. Poverty classification was based on ASPE 2020 Poverty Guidelines given family size and income information. Based on these parameters, 21.3% of respondents were considered impoverished. Additional demographics included housing security, food security, and health literacy. Results demonstrated, impoverished respondents were more likely to disagree that behavior/lifestyle causes cancer (63.3% vs 53.3%, p<0.001). Housing insecure respondents were more likely to disagree that behavior/lifestyle causes cancer (62.8% vs 54.8% p<0.001). Respondents who are more food insecure were more likely to disagree that behavior/lifestyle causes cancer than those who are food secure (food last: 57.9% vs 54.5%, p<0.001). Respondents who are more food insecure were more likely to agree that everything causes cancer (food last: 67.8% vs 59.2%, p<0.001). Discussion: Adverse SDOH such as poverty, food insecurity, housing insecurity, and health literacy affect cancer beliefs. Overall, results demonstrated that respondents with adverse SDOH were more likely to disagree that behavior/lifestyle can cause cancer and more likely to agree that everything causes cancer. Patients with adverse SDOH may be less likely to actively engage in preventive health measures and screenings, clinical trials, and other factors known to positively impact cancer outcomes. SDOH should be evaluated on patient intake and patients should be provided with appropriate support and targeted education with broad cancer beliefs in mind. Citation Format: Alexandria P. Smith, Ayesha Ali, Ayako Shimada, Brittany C. Smith, Samantha Okere, Kamryn Hines, Amy Leader, Nicole L. Simone. Impact of adverse SDOH on cancer knowledge and beliefs: Analysis of a NCI-designated cancer center’s catchment area survey [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2022; 2022 Apr 8-13. Philadelphia (PA): AACR; Cancer Res 2022;82(12_Suppl):Abstract nr 5859.

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Abstract Introduction: Chronic myeloid leukemia (CML) is characterized by the myeloproliferative clonal hyperplasia caused by the protein product of the BCR-ABL fusion gene. However, the mechanism underlying the release of increased numbers of myeloid cells from bone marrow (BM) to circulation which causes the accompanied remarkably high count of peripheral white blood cells (WBC) has not been fully elucidated. We have recently reported that G-CSF treatment induced the shedding of an LDL receptor family member LR11 (also called SorLA or SORL1) from myeloid cells, and the released soluble receptor accelerate the trans-endothelial migration of myeloid cells in cooperation with an endothelial activator, tumor necrosis factor-a (TNF-a) (Shimizu et al Ann Hematol 2014). Another group showed that the levels of TNF- a and G-CSF production by CML stem/progenitor cells were increased in the BM of CML. Thus, we hypothesized that the expanded mobilization of peripheral cells in CML is caused by the abnormally induced shedding activity which releases the two soluble key molecules for the migration of clonally expanded cells from BM to peripheral blood. Based on these backgrounds, we examined soluble LR11 levels in the BM of CML patients. Materials and methods: We analyzed 11 patients (comprising three CML, six acute myeloid leukemia (AML) and two immune thrombocytopenia (ITP)), who underwent bone marrow aspiration at the time of diagnosis in Chiba University Hospital between 2011 and 2012. We measured the levels of sLR11 in supernatants of BM by an ELISA method. We also examined the levels of TNF-a and MMP9 in some patients. Then we compared with clinical data including WBC and total nuclear cell count (TNC) of BM. Results: sLR11 levels of supernatant of BM in CML patients were significantly higher than AML patients (134.5+-215.7 ng/ml vs 15.0+-46.1 ng/ml, p=0.0389, Mann-Whitney test, Figure 1). The levels of two ITP patients were 14.8, 14.2 ng/ml respectively. There was no significant correlation between TNC and the levels of sLR11 (p=0.4386) in all patients. However, the WBC counts in CML patients (53,400+-60,253/ml) were slightly higher than AML patients (2970+-34,624/ml) (p=0.1967, Mann-Whitney test, Figure 2). We next evaluated myeloid TNF-a and MMP9 levels in patients with CML or other hematological malignancy). A CML patient revealed remarkably higher levels of TNF- a (16.8 pg/ml), and also MMP9 (22,000 pg/ml), compared with other hematological diseases. Conclusions: soluble LR11 levels were largely increased in the BM of patients with CML. Considering that the myeloid TNF-a level was increased in a case among them, the increased soluble LR11 in BM may induce myeloid cell release from BM into peripheral blood through the cooperative activation of trans-endothelial migration in cooperation with TNF-a. Figure 1. The levels of sLR11 in BM in patients with CML and AML. (p=0.0389) Figure 1. The levels of sLR11 in BM in patients with CML and AML. (p=0.0389) Figure 2. The WBC count in the patients, CML and AML. (p=0.1967) Figure 2. The WBC count in the patients, CML and AML. (p=0.1967) Disclosures No relevant conflicts of interest to declare.

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Abstract Introduction: The incidence of breast cancer (BC) has substantially increased among women younger than 50. Due to fragile economic situation in the middle east and lack of awareness, BC women are characterized by late diagnosis and thus, there is an urgent need for a cheap early prognostic tool. BC progression involves several genetic mutations via activating oncogenes or disrupting the functions of tumor suppressor genes, such as; BRCA1, BRCA2, P53. Mutation in these genes are associated with an increased risk of breast cancer and thereof, can be used as prognostic markers. High throughput technologies such as next generation sequencing (NGS) with help of different bioinformatic analysis tools give massive data about deleterious mutations in tumor suppressor genes. Therefore, in this study we aimed to establish High Resolution Melting (HRM) technique as an economic prognostic tool for identifying deleterious mutations in BRCA1/2 and P53 genes amongst familial and non-familial breast cancer patients. Patients and Methods: Forty-eight breast cancer patients (15 Familial and 33 non-familial) and 2 healthy volunteers were enrolled in the present study. Genomic DNA was extracted from breast cancer tissues and screened using NGS to identify types of mutations in both BRCA1/2 genes. All positive samples were screened for presence of mutations in BRCA 1(exon 19), BRCA2 (Exon 11F) and P53 (exon 5) using HRM. All samples were analyzed for identifying types of mutations using sanger sequencing. Results: Our results identified 57 different mutations in the three genes. Deleterious mutations are identified as follows; 13 frameshift (c.5345delA (36.3%), c.5321delC (36%), c.5337delA (27.2%)) and 8 missense mutations (c.T5320C (36.3%), c.T5330W(A/T) (27.2%)) in BRCA1 (Exon 19). 6 frameshift mutations (c.3528delA (27.2%)), 13 missense mutations (c.T3840G (72.7%), c.G3839K(G/T) (27.2%)) and 6 synonymous mutations (c.A3895R (A/G) (45.4%)) in BRCA2 (exon11F). Regarding P53 (exon 5), 10 frameshift mutations (c.813insC (63.6%)) were detected. Additionally, some of the sequences were sent to GenBank and obtained the following accession numbers; (OL512955 and OL512956 for BRCA1(Exon 19) and OL512957 for BRCA2 (Exon 11)). Moreover, mutations in the three high penetrance genes; BRCA1, BRCA2 and P53 were correlated with some clinical parameters and results showed that young age and family history were the most prominent ones. Conclusion: The present study successfully established HRM as an economic prognostic tool for identifying the presence of deleterious mutations in BRCA1/2 and P53 genes which will help correlate the presence of mutations on other affected exons when present with other risk factors as prognostic tool in BC women. STDF Acknowledgement: This project was funded by the Science and Technology Development Fund (STDF), Egypt Grant No.22944. Citation Format: Shaza Ahmed, Nasra F. Abdel Fattah, Shimaa A. Metwally, Marwa A. Abdelwahed, Hossam Taha Mohamed, Sara H. Agwa, AbdelWahab El Ghareeb, Gehan Safwat, Ahmed A. El Sherif, Mohamed M. Moneer, Samah A. Loutfy. High resolution melting technique as an economic prognostic tool for identifying deleterious mutations in BRCA1, BRCA2, and P53 genes amongst breast cancer women [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2022; 2022 Apr 8-13. Philadelphia (PA): AACR; Cancer Res 2022;82(12_Suppl):Abstract nr 5842.

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Abstract This study examines the practice of ‘alternate attendance’ (sankin kōtai), in which the daimyo lords of Tokugawa Japan (1600–1868) marched with their retainers between their home territories and the shogunal capital of Edo, roughly once a year. Research on alternate attendance has focused on the meaning of daimyo processions outside their domains (han), along Japan's highways and in the city of Edo. Here I argue that, even as daimyo embarked upon a journey to pay obeisance to the shogun, the ambiguous nature of sovereignty in early modern Japan meant that alternate attendance could also be used for a local agenda, ritually stamping the daimyo's territory with signs of his dominance, much like what has been highlighted in the study of royal processions in world history. I focus on the seventeenth to eighteenth centuries, providing a case study of visits made by the Shimazu family, lords of Satsuma domain, to a village of Korean potters within their territory, whose antecedents had been brought as captives during the Imjin War of 1592–8. During daimyo visits, a relationship of mutual benefit and fealty between the Shimazu and the villagers was articulated through gift-giving, banqueting, dance and displays of local wares. This in turn was used to consolidate Shimazu power in their region.

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Mesua ferrea Linn., commonly called Nagakesara or Ceylon iron wood belongs to the family Calophyllaceae. The present study deals with the Gas Chromatography Mass Spectroscopy analysis of Mesua ferrea, which have different medicinal properties. The aim of this study was to identify the phytocomponents present in the ethylacetate extract of Mesua ferrea by using Shimadzu GC-MS Model number: QP2010S equipped with Column - ELITE-5MS (30 meter length, 0.25 mm ID, and 0.25 µm thicknesses). Fourteen compounds were identified and which includes (-)-.alpha.-copaene, .alpha.-Bergamotene, (+)-valencene, beta-eudesmene, .alpha.-selinene, .beta.-Bisabolene, 2, 4-ditert-butylphenol, delta.-cadinene, neophytadiene, Phytol, .beta.-Resorcylic acid, 5-(3, 7-dimethyl-2, 6-octadienyl)-6-pentyl-, ethyl ester, (E)-, Squalene, nonadecane, tricosane.

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The genus Axianassa Schmitt, 1924 from the family Laomediidaeis represented by six species along the Western Atlantic: Axianassaintermedia Schmitt occur in Curaçao, Lesser Antilles and Aruba; A.mineri Boone, 1931 in Panama and Mexico Gulf; A. arenaria Kensley & Heard, 1990 in the Mexico Gulf; A. canalis Kensley & Heard, 1990 in the Panama channel; A. jamaicense Kensley & Heard, 1990 in Jamaica and A. australis Rodrigues & Shimizu, 1992 in Brazil. Along the Brazilian coast, this genus has been formerly found in the states of Pernambuco, Bahia (Valença) and São Paulo (São Sebastião). According to STRASSER & FELDER (2005), this species is also recorded in southern Texas, USA. Based on the present work, the geographic distribution of A. australis is extended up to the state of Paraná, southern coast of Brazil.

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Wetlands are amongst the most biodiverse ecosystems on the planet. Globally our ability to mitigate and adapt to anthropogenic climate change is now closely tied to these paludal waterscapes. This paper uses empirical data to offer insights into how different user groups engage with, and value, wetlands recreationally. Understanding the drivers of human use, and diversity of engagement practices, in wetlands can enable the development of targeted strategies to support long-term, wide-scale wetland adaptations in response to climate change. The data highlighted that English wetlands have been purposively repositioned as ‘ludic’, wellbeing spaces, wherein wetland users are encouraged to spend time, and money, on these sites in widely different recreational ways: for tourism; family time; commemoration, creativity and, unintentionally, delinquency. Utilising the Foucauldian concept of heterotopias, this paper evidences that these wetland ludic activities enable the flourishing of other selves and support alternative imaginative possibilities of sustainable futures.

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The genus Enterostomula Reisinger, 1926 belongs to the family Pseudostomidae and comprises generally small and often conspicuously coloured species living on hard bottoms, in gravel and amongst algae. The Pseudostomidae comprises approximately 44 known species from Europe as well as North and South America. Previously, only one species, Allostoma durum, had been recorded in Japan. Known Enterostomula species are predominantly found in marine and brackish habitats. I collected seaweed and sand samples from two brackish lakes near the coast of Shimane Prefecture, Japan and isolated turbellarians from them. The animals were observed as both living and preserved. Here, I describe a novel Enterostomula species with two dorsal black bands and a thick bursal wall.

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AbstractWe show that the moduli space of positive Ricci curvature metrics on all the total spaces of $$S^7$$ S 7 -bundles over $$S^8$$ S 8 which are rational hom*ology spheres has infinitely many path components. Furthermore, we carry out the diffeomorphism classification of quotients of Milnor spheres by a certain involution and show that the moduli space of metrics of non-negative sectional curvature on them has infinitely many path components. Finally, a diffeomorphism finiteness result is obtained on quotients of Shimada spheres by the same type of involution and we show that for the types that can be expressed by an infinite family of manifolds, the moduli space of positive Ricci curvature metrics has infinitely many path components.

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Backround: Lupinus albus is a member of Fabaceae family. As a natural or cultivated plant, Lupinus albus is distributed in Europe, Balkans and Turkey, especially in Marmara and Aegean regions. The lupine is a nutritious and protective plant against diabetes. Objective: In the present study, the effects of Lupinus albus fruits on malondialdehyde (MDA), reduced glutathione (GSH), total protein, ADEK vitamins, and cholesterol values, which are the indicators of oxidative damage and antioxidant defense. In this regard, muscle, liver, renal, and brain tissues of STZ-induced type I diabetes rats were studied. Methods: The analyzes of ADEK vitamins and cholesterol levels in tissues were performed via Shimadzu HPLC device. The lipid peroxidation levels were measured at 532 nm in spectrophotometer. Determination of GSH was read at 412 nm against blank, and for the total protein levels Lowry method was applied. Results: According to the results obtained, it was determined that, among the rats with induced type I diabetes, the group applied lupine fruit extract was found to have increased GSH level and decreased MDA levels in all the tissues. The protein values were increased in liver tissues but decreased in the other tissues. The level of vitamins were significantly increased in almost all the tissues in diabetic group. Conclusion: In the present study, it was shown that the lupine reduced the devastating effects of type I diabetes by decreasing the fasting blood glucose and lipid peroxidation values and increasing the glutathione level in comparison to the diabetic group.

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The possibility of making sodium alginate from a by-product (fucus semi-finished product), obtained by producing an extract from brown algae of the Fucus family – fucus bubbly (F.vesiculosus), has been studied. It has been found that up to 80% of the alginic acids contained in the feedstock remain in the fucus semi-finished product, which can also be isolated and used. The principal technology of sodium alginate from the fucus semi-finished product is developed, consisting of the following main stages: preparation of raw materials, reduction, pretreatment, extraction of alginates, isolation of alginic acid, production of sodium alginate, drying. As a result of optimization of the technological scheme, it was possible to increase the yield and improve the quality of the product: the yield of sodium alginate was 4.5% (which is 20% higher than the original), the content of alginic acids increased by 7% and was 92% in terms of dry matter, kinematic the viscosity increased almost twofold - its value reached a value of 500 cSt. Investigations carried out by the Fourier method of IR spectroscopy on the Shimadzu IR Tracer-100 ( Japan) showed that the sodium alginate obtained from the fucus semi-finished by optimized technology is not inferior in quality to sodium alginate produced from laminaria (Sigma Aldrich (USA).) Sodium alginate, made from the fucus semi-finished product, can be used as one of the components of gelling fillings for the production of canned fish in jellies. A technological scheme for processing algae is proposed.

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The rapid emergence of resistant bacteria is occurring worldwide, endangering the efficacy of antibiotics, therefore, there is a need for a systematic approach to the menace of resistant bacteria. Green synthesized nanoparticle (NPs) of medicinal plant based as become an alternative way out to total eradication of resistant microorganisms, Therefore, the search for new, effective bactericidal agents is imminent significantly, for combating drug resistance microorganism. This research work aims to isolate, identify and characterize endophytic bacteria from five non-leguminous plants, namely Carica papaya, Helianthus annuus, Talinum fruticosum, Phoenix dactylifera, and Solanum lycopersicum. The surface of the plants were sterilized, Isolation, characterization and identification using biochemical characterization of the endophytic bacteria were examined according to Bergey’s manual of Systemic Bacteriology. The sulfur/medicinal plant mediated Nanoparticle with and without Ocimum gratissimum were tested against the endophytic bacteria and selected clinical isolates, for their antimicrobial susceptibility test as described Kirby-Bauer Disc diffusion method. SNP1 was prepared from sodium thiosulfate penthahydrate, citric acid, with fresh leaves of O. gratissimum and characterized by using Shimadzu UV-VIS-NIR Spectrophotometer UV-3100 with a MPCF-3100 sample compartment while SNP2 was prepared using the same method but without O. gratissimum. The endophyte showed resistant to cephalosporin antibiotics family and SNP2, while all the endophytic bacteria were susceptible to ciprofloxacin (100%), pefloxacin (100%). Streptococcus infectinalis and Cellumonas flavigena showed high susceptibility to sulfur/ plant nanoparticle mediated with Ocimum gratissimum extract (SNP1). The study showed that sulfur/medicinal plant mediated nanoparticle can be a promising antimicrobial agent against a wide range of pathogenic and multiple drug resistance bacteria including both clinical isolates, its uses and practice should be encouraged especially against multiple drug resistance bacteria.

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Neither mere flesh nor mere thing, the yellow woman, straddling the person-thing divide, applies tremendous pressures on politically treasured notions of agency, feminist enfleshment, and human ontology. — Anne Anlin Cheng, OrnamentalismIn this (apparently) very versatile piece of clothing, she [Michelle Zauner] smokes, sings karaoke, rides motorcycles, plays a killer guitar solo … and much more. Is there anything you can’t do in a hanbok?— Li-Wei Chu, commentary, From the Intercom IntroductionAnne Anlin Cheng describes the anomaly of being “the yellow woman”, women of Asian descent in Western contexts, by underlining the haunting effects of this artificial identity on multiple politically valent forms, especially through Asian women’s conceived ambivalent relations to subject- and object-hood. Due to the entangled constructiveness conjoining Asiatic identities with objects, things, and ornaments, Cheng calls for new ways to “accommodate the deeper, stranger, more intricate, and more ineffable (con)fusion between thingness and personness instantiated by Asiatic femininity and its unpredictable object life” (14). Following this call, this essay articulates a creative combination of José Esteban Muñoz’s disidentification and Avery Gordon’s haunting theory to account for some hauntingly disidentificatory ways that the performance of diaspora sensibilities reimagines Asian American life and femininity.This essay considers “Everybody Wants to Love You” (2016) (EWLY), the music video of Michelle Zauner’s solo musical project Japanese Breakfast, as a ghostly performance, which features a celebration of the Korean culture and identity of Zauner (Song). I analyse it as a site for identifying the confrontational moments and haunting effects of the diaspora sensibilities performed by Zauner who is in fact Jewish-Korean-American. Directed by Zauner and Adam Kolodny, the music video of EWLY features the persona that I call the Korean woman orchestrated by Zauner, singing in a restroom cubicle, eating a Dunkin Donuts sandwich, shotgunning a beer, shredding a Fender electric guitar on the hood of a truck, riding a motorcycle with her queer lover, and partying with a crowd all in the traditional Korean attire hanbok that used to belong to her late mother. The story ends with Zauner waking up on a bench with a hangover and fleeing from the scene, conjuring up a journey of self-discovery, self-healing, and self-liberation through multiple sites and scenes of everyday life.What I call a ghostly performance is concerned with Avery Gordon’s creative intervention of haunting as a method of social analysis to study the intricate lingering impact of ghostly matters from the past on the present. Jacques Derrida develops hauntology to describe how Marxism continues to haunt Western societies even after its so-called failure. It refers to a status that something is neither present nor absent. Gordon develops haunting as a way of knowing and a method of knowledge production, “forcing a confrontation, forking the future and the past” (xvii). A ghostly performance is thus where ghostly matters are mobilised in “confrontational moments”:when things are not in their assigned places, when the cracks and rigging are exposed, when the people who are meant to be invisible show up without any sign of leaving, when disturbed feelings cannot be put away, when something else, something different from before, seems like it must be done. (xvi)The interstitiality that transgresses and reconfigures the geographical and temporal borders of nation, culture, and Eurocentric discourses of progression is important for understanding the diverse experiences of diaspora sensibilities as critical double consciousness (Dayal 48, 53). As Gordon suggests, confrontational moments force us to confront and expose the interstitial state of objects, subjects, feelings, and conditions. Hence, to understand this study identifies the confrontational moments in Zauner’s performance as a method to identify and deconstruct the triggering moments of diaspora sensibilities.While deconstructing the ghostly performances of diaspora sensibilities, the essay also adopts an object-oriented approach to serve as a focused entry point. Not only does this approach designate a more focused scope with regard to applying Gordon’s hauntology and Muñoz’s disidentification theory, it also taps into a less attended territory of object theories such as Graham Harman’s and Ian Bogost’s object-oriented ontology due to the overlooking of the relationship between objects and racialisation that is much explored in Asian American and critical race and ethnic studies (Shomura). Moreover, while diaspora as, or not as, an object of study has been a contested topic (e.g., Axel; Cho), the objects of diaspora have been less studied.This essay elaborates on two ghostly matters: the hanbok and the manicured nails. It uncovers two haunting effects throughout the analysis: the conjuring-up of the Korean diaspora and the troubling of everyday post-racial America. By defying the objectification of Asian bodies with objects of diaspora and refusing to assimilate into the American nightlife, Zauner’s Korean woman persona haunts a multiculturalist post-racial America that fails to recognise the specificities and historicity of Korean America and performs an alternative reality. Disidentificatory ghostly performance therefore, I suggest, thrives on confrontations between the past and the present while gesturing toward the futurities of alternative Americas. Mobilising the critical lenses of disidentification and ghostly performance, finally, I aver that disidentificatory ghostly performances have great potential for envisioning a better politics of performing and representing Asian bodies through the ghostly play of haunting objects/ghostly matters.The Embodied (Objects) and the Disembodied (Ghosts) of DisidentificationThe sonic-visual lifeworld constructed in the music video of EWLY is, first of all, a cultural public sphere, through which social norms are contested, reimagined, and reconfigured. A cultural public sphere reveals the imbricated relations between the political, the public, and the personal as contested through affective (aesthetic and emotional) communications (McGuigan 15). Considering the sonic-visual landscape as a cultural public sphere foregrounds two dimensions of Gordon’s hauntology theory: the psychological and the sociopolitical states. The emphasis on its affective communicative capacities enables the psychological reach of a cultural production. Meanwhile, the multilayered articulation of the political, the public, and the personal shows the inner-network of acts of haunting even when they happen chiefly on the sociopolitical level. What is crucial about cultural public spheres for minoritarian subjects is the creative space offered for negotiating one’s position in capacious and flexible ways that non-cultural publics may not allow. One of the ways is through imagination and disputation (McGuigan 16). The idea that imagination and disputation may cause a temporal and spatial disjunction with the present is important for Muñoz’s theorisation of disidentification. With such disjunction, Muñoz believes, queer of colour performances create future-oriented visions and coterminous temporality of the present and the future. These future-oriented visions and the coterminous temporality can be thought through disidentifications, which Muñoz identifies asa performative mode of tactical recognition that various minoritarian subjects employ in an effort to resist the oppressive and normalizing discourse of dominant ideology. Disidentification resists the interpellating call of ideology that fixes a subject within the state power apparatus. It is a reformatting of self within the social. It is a third term that resists the binary of identification and counteridentification. (97)Disidentification offers a method to identify specific moments of imagination and disputation and moments of temporal and spatial disjunction. The most distinct example of the co-nature of imagination and disputation residing in the EWLY lifeworld is the persona of the Korean woman orchestrated by Zauner, as she intrudes into the everyday field of American life in a hanbok, such as a bar, a basketball court, and a convenience store. Gordon would call these moments “confrontational moments” (xvi). When performers don’t perform in ways they are supposed to perform, when they don’t operate objects in ways they are supposed to operate, when they don’t mobilise feelings in ways they are supposed to feel, they resist and disidentify with “the oppressive and normalizing discourse of dominant ideology” (Muñoz 97).In addition to Muñoz’s disidentification and Gordon’s confrontational moments, I adopt an object-oriented approach to guide my analysis of disidentificatory ghostly performances. Object theory departs from objects and matters to rediscover identity and experience. My object-oriented approach follows new materialism more closely than object-oriented ontology because it is less about debating the ontology of Asian American experiences through the lens of objects. Instead, it is more about how re-orienting our attention towards the formation and operation of objecthood reveals and reconfigures the vexed articulation between Asian American experiences and racialised objectification. To this end, my oriented-object approach aligns particularly well with politically engaged frameworks such as Jane Bennett’s vital materialism and Eunjung Kim’s ethics of objects.Taking an object-oriented approach in inquiring Asian American identities could be paradoxically intervening because “Asian Americans have been excluded, exploited, and treated as capital because they have been more closely associated to nonhuman objects than to human subjects” (Shomura). Furthermore, this objectification is doubly performed onto the bodies of Asian American women due to the Orientalist conflations of Asia as feminine (Huang 187). Therefore, applying object theory in the case of EWLY requires special attention to the interplay between subject- and object-hood and the line between objecthood and objectification. To avoid the risk of objectification when exploring the objecthood of ghostly matters, I caution against an objects-define-subjects chain of signification and instead suggest a subjects-operate-objects route of inquiry by attending to both the haunting effects of objects and how subjects mobilise such haunting effects in their performance. From a new materialist perspective, it is also important to disassociate problems of objectification from exploration of objecthood (Kim) while excavating the world-making abilities of objects (Bennett). For diasporic peoples, it means to see objects as affective and nostalgic vessels, such as toys, food, family photos, attire, and personal items (e.g., Oum), where traumas of displacement can be stored and rehearsed (Turan 54).What is revealing from a racialised subject-object relationship is what Christopher Bush calls “the ethnicity of things”: things can have ethnicity, an identification that hinges on the articulation that “thingliness can be constituted in ways analogous and related to structures of racialization” (85). This object-oriented approach to inquiry can expose the artificial nature of the affinity between Asian bodies and certain objects, behind which is a confession of naturalised racial order of signification. One way to disrupt this chain of signification is to excavate the haunting objects that disidentify with the norms of the present, that conjure up what the present wants to be done. This “something-to-be-done” characteristic is critical to acts of haunting (Gordon xvii). Such disruptive performances are what I term as “disidentificatory ghostly performances”, connecting the embodied objects with Gordon’s disembodied ghosts through the lens of Muñoz’s disidentificatory reading with a two-fold impact: first exposing such artificial affinity and then suggesting alternative ways of knowing.In what follows, I expand upon two haunting objects/ghostly matters: the manicured nails and the hanbok. I contend that Zauner operates these haunting objects to embody the “something-to-be-done” characteristic by curating uncomfortable, confrontational moments, where the constituted affinity between Koreanness/Asianness and anomaly is instantiated and unsettled in multiple snippets of the mundane post-racial, post-globalisation world.What Can the Korean Woman (Not) Do with Those Nails and in That Hanbok?The hanbok that Zauner wears throughout the music video might be the single most powerful haunting object in the story. This authentic hanbok belonged to Zauner’s late mother who wore it to her wedding. Dressing in the hanbok while navigating the nightlife, it becomes a mediated, trans-temporal experience for both Zauner and her mother. A ghostly journey, you could call it. The hanbok then becomes a ghostly matter that haunts both the Orientalist gaze and the grieving Zauner. This journey could be seen as a process of dealing with personal loss, a process of “reckoning with ghosts” (Gordon 190). The division between the personal and the public, the historical and the present cease to exist as linear and clear-cut forces. The important role of ghosts in the performance are the efforts of historicising and specifying the persona of the Korean woman, which is a strategy for minoritarian performers to resist “the pull of reductive multicultural pluralism” (Muñoz 147). These ghostly matters haunt a pluralist multiculturalist post-racial America that refuses to see minor specificities and historicity.The Korean woman in an authentic hanbok, coupled with other objects of Korean roots, such as a traditional hairdo and seemingly exotic makeup, may invite the Orientalist gaze or the assumption that Zauner is self-commodifying and self-fetishising Korean culture, risking what Cheng calls “Oriental female objectification” operating through “the lenses of commodity and sexual fetishism” (14). However, she “fails” to do any of these. The ways Zauner acts in the hanbok manifests a self-negotiation with her Korean identity through disidentificatory sensibilities with racial fetishism. For example, in various scenes, the Korean woman appears to be drunk in a bar, gorging a sandwich, shotgunning a beer, smoking in a restroom cubicle, messing with strangers in a basketball court, rocking on a truck, and falling asleep on a bench. Some may describe what she does as abnormal, discomforting, and even disgusting in a traditional Korean garment which is usually worn on formal occasions. The Korean woman not only subverts her traditional Koreanness but also disidentifies with what the Asian fetish requires of Asian bodies: obedient, well-behaved model minority or the hypersexualised dragon lady (e.g., Hsu; Shimizu). Zauner’s performance foregrounds the sentimental, the messy, the frenetic, the aggressive, and the carnivalesque as essential qualities and sensibilities of the Korean woman. These rarely visible figurations of Asian femininities speak to the normalised public disappearance of “unwanted” sides of Asian bodies.Wavering public disappearance is a crucial haunting effect. The public disappearance is an “organized system of repression” (Gordon 72) and a “state-sponsored procedure for producing ghosts to harrowingly haunt a population into submission” (115). While the journey of EWLY evolves through ups and downs, the Korean woman does not maintain the ephemeral joy and takes offence at the people and surroundings now and then, such as at an arcade in the bar, at some basketball players, or at the audience or the camera operator. The performed disaffection and the conflicts substantiate a theory of “positive perversity” through which Asian American women claim the representation of their sexuality and desires (Shimizu), engendering a strong and visible presence of the ghostly matters operated by the Korean woman. This noticeable arrival of bodies disorients how things are arranged (Ahmed 163), revealing and disrupting whiteness, which functions as a habit and a background to actions (149). The confrontational performances of the encounters between Zauner and others cast a critique of the racial politics of disappearing by reifying disappearing into confrontational moments in the everyday post-racial world.What is also integral to Zauner’s antagonistic performance of wavering public disappearing and failure of “Oriental female objectification” is a punk strategy of negativity through an aesthetic of nihilism and a mediation of performing objects. For example, in addition to the traditional hairdo that goes with her makeup, Zauner also wears a nose ring; in addition to partying with a crowd, she adopts a moshing style of dancing, being carried over people’s heads in the hanbok. All these, in addition to her disaffectionate, aggressive, and impolite body language, express a negative punk aesthetics. Muñoz describes such a negative punk aesthetics as an energy that can be described “as chaotic, as creating a life without rhyme or reason, as quintessentially self-destructive” (97). What lies at the heart of this punk dystopia is the desire for “something else”, something “not the present time or place” (Muñoz). Through this desire for impossible time and place, utopian is reimagined, a race riot, in Mimi Thi Nguyen’s term.On the other hand, the manicured fingernails are also a major operating force, reminiscent of Korean American immigrant history along with the racialised labor relations that have marked Korean bodies as an alien anomaly (Liu). With “Japanese Breakfast” being written on the screen in neon pink with some dazzling effect, the music video begins in a warm tone. The story begins with Zauner selecting EWLY with her finger on a karaoke operation screen, the first of many shots on her carefully manicured nails, decorated with transparent nail extensions, sparkly ornaments, and hanging fine chains. These nails conjure up the nail salon business in the US that heavily depended on immigrant labor and Korean women immigrants have made significant economic contributions through the manicure business. In particular, differently from Los Angeles where nail salons have been predominantly Vietnamese and Chinese owned, Korean women immigrants in the 1980s were the first ones to open nail salons in New York City and led to the rapid growth of the business (Kang 51). The manicured nails first of all conjure up these recent histories associated with the nail salon business.Moreover, these fingernails haunt post-racial and post-globalisation America by revealing and subverting the invisible, normalised racial and ethnic nature of the labor and objects associated with fingernails cosmetic treatment. Ghostly matters inform “a method of knowledge production and a way of writing that could represent the damage and the haunting of the historical alternatives” (Gordon xvii). They function as a reminder of the damage that seems forgotten or normalised in modern societies and as an alternative embodiment of what modern societies could have become. In the universe of EWLY, the fingernails become a forceful ghostly matter by reminding us of the damage done onto Korean bodies by fixing them as service performers instead customers. The nail salon business as performed by immigrant labor has been a business of “buying and selling of deference and attentiveness”, where white customers come to exercise their privilege while not wanting anything associated with Koreaness or Otherness (Kang 134). However, as a haunting force, the fingernails subvert such labor relations by acting as a versatile agent operating varied objects, such as a karaoke machine, cigarettes, a sandwich, a Fender guitar, and a can of beer. Through such operating, an alternative labor relation is formed. This alternative is not entirely without roots. As promoted in Japanese Breakfast’s Instagram (@jbrekkie), Zauner’s look was styled by a nail artist who appears to be a white female, Celeste Marie Welch from the DnA Salon based in Philadelphia. This is a snippet of a field that is now a glocalised industry, where the racial and gender makeup is more diverse. It is increasingly easier to see non-Asian and non-female nail salon workers, among whom white nail salon workers outnumbered any other non-Asian racial/ethnic groups (Preeti et al. 23). EWLY’s alternative worldmaking is not only a mere reflection of the changing makeup of an industry but also calling out the societal tendency of forgetting histories. To be haunted, as Gordon explains, is to be “tied to historical and social effects” (190). The ghostly matters of the manicure industry haunt its workers, artists, consumers, and businesspeople of a past that prescribes racialised labor divisions, consumption relations, and the historical and social effects inflicted on the Othered bodies. Performing with the manicured nails, Zauner challenges now supposedly multicultural manicure culture by fusing oppositional, trans-temporal identities into the persona of the Korean woman. Not only does she conjure up the racialised labor relations as the child of a Korean mother, she also disidentifies with the worker identity of early Korean women immigrants as a consumer who receives service from an artist who would otherwise never perform such labor in the past.Conclusion: Toward a Disidentificatory Ghostly PerformanceThis essay suggests seeing the disidentificatory ghostly performance of the Korean woman as an artistic incarnation of her lived Othering experience, which Zauner may or may not navigate on an everyday basis. As Zauner lives through what looks like a typical Friday night in an American town, the journey represents an interrogation of the present and the past. When the ghostly matters move through public spaces – when she drinks in a bar, walks down the street, and parties with a crowd – the Korean woman neither conforms to what she is expected to do in a hanbok nor does she get fully assimilated into this American nightlife.Derrida avers that haunting, repression, and hegemony are structurally interlocked and that “haunting belongs to the structure of every hegemony” because “hegemony still organizes the repression” (46). This is why the creative capacity of disidentificatory performances is crucial for acts of haunting and for historically repressed groups of people. Conjoining the future-oriented performative mode of disidentification and the forking of the past and the present by ghostly performances, disidentificatory ghostly performances enable not only people of colour but also particularly diasporic populations of colour to challenge racial chains of signification and orchestrate future-oriented visions, where time is of the most compassion, at its utmost capacity.ReferencesAhmed, Sara. “A Phenomenology of Whiteness.” Feminist Theory 8.2 (2007): 149–168.Axel, Brian Keith. “Time and Threat: Questioning the Production of the Diaspora as an Object of Study.” History and Anthropology 9.4 (1996): 415–443.Bennett, Jane. Vibrant Matter: A Political Ecology of Things. Durham: Duke UP, 2010.Bogost, Ian. Alien Phenomenology, or, What It’s Like to Be a Thing. Minneapolis: U of Minnesota P, 2012.Bush, Christopher. “The Ethnicity of Things in America’s Lacquered Age.” Representations 99.1 (2007): 74–98. Cheng, Anne Anlin. Ornamentalism. 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Gimme Gimme That’: Annihilation and Innovation in the Punk Rock Commons.” Social Text 31.3 (2013): 95–110.Nguyen, Mimi Thi. “Riot Grrrl, Race, and Revival.” Women & Performance: A Journal of Feminist Theory 22.2–3 (2012): 173–196. Oum, Young Rae. “Authenticity and Representation: Cuisines and Identities in Korean-American Diaspora.” Postcolonial Studies 8.1 (2005): 109–125.Sharma, Preeti, et al. “Nail File: A Study of Nail Salon Workers and Industry in the United States.” UCLA Labor Center and California Healthy Nail Salon Collaborative, 2018.Shimizu, Celine Parrenas. The Hypersexuality of Race: Performing Asian/American Women on Screen and Scene. Durham, NC: Duke UP, 2007.Shomura, Chad. “Object Theory and Asian American Literature.” Oxford Research Encyclopedia of Literature. 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Introduction Fashion and beauty work are a part of identity that is shaped around normative, idealised, and often gendered bodies, and this has been the subject of much academic and popular attention. While much research focusses on fashion and beauty work as a way to highlight socially desirable traits or trends, it is important to note that fashion is equally important as a tool for the concealment of a visibly stigmatised identity. For people diagnosed with a visibly disfiguring illness, fashion and makeup practices became a way to either reinforce or negotiate stigma. In particular, writing by people diagnosed with Hansen’s disease in 1930s Japan reveals the way in which fashion—in the form of clothing issued by the institution—could reinforce the stigma of their condition, whereas clothing from home, and the use of makeup, allowed for concealment of some of the visible markers of their condition. So associated is the notion of stigma with the condition of Hansen’s disease that “leprosy” or “leper” are used as pejoratives in some languages, to indicate conditions or behaviour out of line with social norms. Yet, it is only relatively recently that stigma and Hansen’s disease have been the subject of academic attention. Since Zachary Gussow’s ground-breaking 1989 work, Leprosy, Racism, and Public Health, however, Hansen’s disease stigma has been extensively studied, with much of the recent scholarship focused on visible stigma and social reintegration. That is to say, much of the attention is focussed on stigma reduction, and creating policies and awareness to decrease stigma by third parties. Few studies have focussed on the way stigma, in the case of Hansen’s disease, has been either reinforced or resisted by the people suffering from Hansen’s disease. Stigma, as “degrading marks that are affixed to particular bodies, people, conditions and places within humiliating social interactions”, serves to mark bodies as abnormal or inferior (Tyler, 8). In the words of Erving Goffman from his classic study on stigma, the term refers to a “spoiled identity,” and limited social participation (Goffman, Stigma 11-15). More recently, in her ground-breaking book Stigma: The Machinery of Inequality, Imogen Tyler argued that stigma is both socially produced and negotiated, and that just as stigma can be leveraged to control unruly bodies, so too can it be a mode of resistance for those who are living with a stigmatised condition such as Hansen’s disease, an illness that was feared because prior to the discovery of Promin in 1943 the disease was incurable. The physical signs of illness, such as deformity of the limbs and loss of hair, made this stigma unmistakable. When sufferers were subject to quarantine, fashion was used to further mark their bodies: patients in public institutions were issued standard garments that identified them as belonging to an institution. At the same time, private clothing and makeup allowed sufferers to use fashion to conceal their stigmatised condition, to fashion liminal identities that in Goffman’s terms are not yet discredited, but “discreditable”, with their stigmatised condition hidden but social exclusion eminent should their diagnosis become clear to those around them (Goffman, Stigma 16). In the works I discuss below, we can see how clothing and makeup function to both reinforce and resist stigma in the case of writers with Hansen’s disease in Japan. This article explores the way in which illness intersected with beauty, fashion, stigma, and identity in the early years of the public institutions. First, I examine how changes in beauty marked sufferers as ill, and how that marked the sufferer as excluded from society. Makeup becomes a way to mask the visible signs of illness and inhabit a liminal space between health and marked by illness. Second, I discuss clothing as part of the process of institutionalisation to examine how clothing further demarcated sufferers. For many people admitted to a public institution, the issuance of standard clothing was another form of social death. The uniform clothing and marks of illness all reinforced patient bodies as abnormal. At the same time, even as their bodies were abject, I argue here that fashion, clothing and makeup could also allow them to inhabit a liminal space, separate from sufferers with advanced physical disfigurement, and allowed them to maintain an affective connection to society. Beauty, Making Up, and Masking Stigma While the study of physical, visible stigma and its intersections with issues of identity and social control have been the subject of renewed attention in recent years, few scholars have explored the way in which makeup is part of a masking, or resistance, of stigmatised conditions. While there is some scholarship that focusses on beauty work as biopolitics, such work often focusses on contemporary, voluntary beauty work, such as cosmetic surgery or makeup (Miller; Elfving-Hwang). At the same time, recently scholars have begun to examine the ways in which ableist standards of beauty and fashion mark physical difference as abnormal, or threatening (Davidson, 1-2). In the case of Hansen’s disease sufferers, facial changes as a manifestation of a stigmatised illness were for many writers a powerful symbol of their isolation from society. Makeup and fashion within the institution became a way for sufferers to resist the stigma associated with their disease. The application of makeup was a performance that signified inclusion in society, and its neglect was symbolic of social exclusion. This is clear in writing by women diagnosed with Hansen’s disease. For example, Hayashi Yukiko (1909-1993), in 1939, wrote that the disease first manifested on her face, in the form of a small red spot under her left eye. She wrote that she used powder to cover it, suspecting what it was. The use of makeup allowed her to continue her job at the post office until, despite her use of makeup, her co-worker noticed it (Hayashi, in Uchida, Seto no Akebono 143). After her subsequent diagnosis, she quit her job and went into isolation at home. Writing of her experience of this time, she again mentions makeup: Untouched since I got sickThe makeup case gathers dustOn the corner of the shelf病みてよりふれぬがままの化粧箱ほこり積りて棚隅にあり (Uchida, Hagi no satojima 61) A second poet, Seto Senshū, expresses similar feelings of hopelessness through an evocation of makeup: The powder that has not touchedMy hands for years Comes out of the jar with a dry rustle年久しく手にふれざりし白粉のかはきて瓶にかさと音立つ (Abe 72) For both of these authors, being quarantined because of their illness meant being cut off from society, and the discontinuance of makeup application became symbolic of social exclusion, an acknowledgement of the fact that fashion as a mode of concealment is no longer necessary. For many sufferers, an early sign of the illness was a loss of eyebrows. This was in part because Hansen's disease affects the nerve endings and the skin, the illness often manifested on the face of sufferers, and marked them as targets for discrimination or loss of social status. As eyebrows were an early sign of the illness, they were a point of concern for patients. Laura Miller and Higuchi Kiyoyuki have pointed to the importance of eyebrows in beauty work in Japan dating back to the Heian period (Miller, 141; Higuchi 81-84). Eyebrows, their shape, and the cosmetics used upon them, then, are important symbols of beauty. In Hansen’s disease literature, then, references to eyebrows and makeup are often indicators of the progress of the disease and how the illness specifically impacts the identity of women. Hayashi Yukiko wrote of her eyebrows: Every morning, every morningThe cloth with which I wipe my faceComes away with my eyebrow hairMy heart sinks朝な朝な我が顔拭ふ手拭に眉毛つき来て心が沈む Difficult to see my motherGaze anxiously at my faceI look down我が顔を気づかはしげに見る母のまみは見難く面ふせにけり (Uchida 61-62) In these poems, Hayashi’s changing appearance is tied to what it means to fashion gendered beauty in Japanese society. To have eyebrows altered in a way that is recognisable as “diseased” is a significant, traumatic impairment. This trauma is made more acute by the fact that the gaze of people is now directed at her with anxiety or fear, a response to her visibly altered body. Imogen Tyler has referred to similar phenomenon as “the stigmatising gaze”, a recognition of “stigmata on the bodies” that can no longer be masked (Tyler 12). This stigma of the illness and the gaze of those around them was particularly heavy on women. Even within the sanatorium, male patients sometimes remarked on the stigmatised beauty of the female patients. Ishikawa Kō (1906-1930), a poet who lived in Kyūshū Sanatorium, hints at the futility of makeup to hide the signs of the illness: In the waiting room in the morningWith sadness, seeing the woman patient, eyes downcastEyebrows pencilled inうつむきし女患者の書き眉をかなしく見たり朝の控所に (Kawamura and Uchida 9) Here, women pencil in their eyebrows to become invisible to the stigmatising gaze, to escape notice as being disfigured even in the hospital. They use makeup to escape the gaze of others rather than attract it, as is clear in the downcast eyes. While more women write about beauty work more than men, it was not only women applying makeup or aware of the gaze of those around them. The men also used makeup to disguise the disfigurement they suffered from their illness. Hōjō Tamio (1914-1937), one of the most famous authors of literature about his experience of illness and quarantine in the Tokyo district hospital, Tama Zenshō-en, writes of protagonist Oda’s process of institutionalisation in his most famous novella, Inochi no shoya (Life’s First Night). Describing Oda’s approach to the sanatorium, Hōjō writes: One eyebrow had thinned because of his illness, and Oda had pencilled it in. When the [local village] men came up next to him, they suddenly ceased to chatter, and as they passed by, they looked with eyes full of curiosity at … Oda … . While Oda looked down silently, he keenly felt their gaze. Similarly, in a haiku Kiyokawa Hachirō describes the act of making up his eyebrows. This poem picks up the seasonal word hatsukagami), referring to the first use of the mirror in the new year: Drawing my eyebrows heavier than usualReflected in the mirror for the first time in the New Year常よりも眉濃くひけり初鏡 (Abe 72) There is a disconnect between the poetic ideas of the first makeup application of the new year and the male author pencilling in thick eyebrows. Poems such as this make clear that eyebrow makeup was a means for both men and women to conceal the effects of their disease and conceal their illness through fashioning a discreditable but not yet discredited identity. At the same time, the poems also expose the futility of using makeup to fully conceal. The poems reveal a preoccupation with what Tyler calls the stigmatising gaze, and the scrutiny of others demonstrates the limits of makeup to conceal their stigmatised identity. Clothing, Institutionalisation, Identity After the 1931 Leprosy Prevention Law, hospitals were designed to be similar to what Erving Goffman calls “total institutions” (xiii). Total institutions such as prisons are characterised by physical boundaries separating residents from the outside world, restricting contact with that outside world, and by further boundaries within the institution separating residents from staff. Many of these elements were present in Japan’s Hansen’s Disease hospitals after 1931. Entrance into the institution involved the creation, or acceptance, of a new identity and new social status. Institutionalisation for the treatment of Hansen’s disease in the 1930s included a disinfectant bath in the presence of medical professionals. As the newly admitted patient bathed, their possessions were taken for disinfection and inspection and their money was confiscated. After this, patients were then issued hospital standard kimonos: typically a plain, vertically striped (referred to as udon shima), cotton garment that marked them clearly as patients. Although the colours or patterns varied across institutions, the garment was the same for all residents, regardless of assigned sex or age (Kimono 3). This served several purposes: first, because patients themselves made and cared for all their clothing, purchasing the same fabric in bulk was economical. At the same time, wearing the same clothing also eliminated class distinctions between residents, and served to downplay the femininity of the female residents (ibid). When working with patients, nurses and doctors dressed in head-to-toe white protective robes, complete with hats, gloves, and face masks. The seriously ill residents, confined to bed, were also issued thin, white cotton sick clothes (byōi). Thus, the boundaries between the sick and the healthy were inscribed on the clothing of individuals working and living in the hospital. The issuance of institutional clothing meant a clear severance with society, and some residents felt the clothing marked them, similar to the way prisoners in jail were identified by matching, stigmatised clothing (Kimono 3). Goffman’s notion of batch living is expressed through standardised kimono as Tamae, a poet at Seishō-en, the Shikoku area institution, expresses here: At the hot water stationThe matching yukataAll hung out to dry湯の宿に揃いの浴衣干してあり (Moshiogusa 20). Figs. 1 & 2: Examples of the standard-issue wear from the 1930s. Images courtesy of the National Hansen’s Disease Museum, Tokyo, Japan. Hōjō Tamio, again in Inochi no shoya, describes the kimono. Oda first glimpses the clothing in a voyeuristic scene, as he peeps at two young women through the hedge demarcating the institution: “Looking in the direction of the sound, he saw two women on the inside of the hedge … . Out of the corner of his eye, he saw that both women were wearing short-sleeved kimonos with the same striped pattern” (Hōjō n.p.). This scene is recalled when Oda is in the bath: a nurse showed him a new kimono as she said, “When you get out, put this on please”. The kimono was of the same striped pattern he had seen the two women wearing as he watched from outside the hedge. With its light sleeves, it looked like a kimono an elementary school student might wear, and when Oda got out of the bath and put it on, he felt he cut a shabby and ludicrous figure. He kept looking down at himself. (Hōjō n.p.) For many hospital residents in the 1930s, these issued garments would be all the clothing they had. The uniform clothing of the institution served as another way to mark the illness of the wearer on the body—fashion becomes an additional mark of stigma. Indeed, in images from that time, sufferers of Hansen’s disease are immediately identifiable not only through the manifestations of the illness on their bodies but through their clothing as well. In the three images shown below, residents wearing institutionally issued kimono are immediately identifiable through their clothing, making a resident wearing what is likely a chequered, personal kimono in the final image stand out. Furthermore, the doctors are also clearly identifiable amongst them, dressed in white and covered from head to toe. Fig. 3: Men sharing tea at a work station, wearing the standard issue kimono. Image courtesy of the National Hansen’s Disease Museum, Tokyo, Japan. Fig. 4: A group of blind patients together with medical professionals. Image courtesy of the National Hansen’s Disease Museum, Tokyo, Japan. Fig. 5: Promotional postcard from Zenshō-en in the early 1930s featuring patients, medical professionals, and an officer together on the veranda of a housing ward. Image from the author’s personal collection. Yet, as can also be seen above, there was still difference in clothing within the institution. First, because all work was performed by residents of the institution, patients would wear work-appropriate clothes, such as the aprons some women wear in fig. 4. Second, as can be seen in fig. 5 in the standing figure second from right, some patients did in fact have their own clothing within the hospital. This was, as I have discussed, fashion as resistance of a stigmatised identity, but for those within the institution personal kimono was also a performance of class and connection to home through their fashion. For example, Nogiku, a writer from Seishō-en, wrote: In the package sent to meA yukata handwoven by my mother送り来し母の手織の浴衣かな (Moshiogusa, 20) A second poem from Hayashi Michiko, also from Seishō-en, expressed similar sentiments years later: This was sewn for meBy my motherWhen it was decided I would go to the leprosarium癩園に行くが決まりしわがために母縫ひくれし単衣ぞこれは (Seishō 18) For many residents, institutionalisation meant a severing of ties with their families and communities. The stigma associated with the illness meant that a family would face discrimination in work and marriage prospects if it were widely known a relative had been diagnosed with Hansen’s disease. For many other patients, even if they were undeterred by the stigma, their families could not afford to send packages or visit. The receipt of a yukata, or Japanese summer garb, or special clothing handmade by the authors’ mothers are not only fashion; they also serve as a physical representation of a continued connection to family and society outside of the institution and of the social status of the poet. The privilege of wearing private clothes in the institution, then, was a marker of both class and continued connection to society beyond the hospital. In that sense, private fashion was also a way to resist the stigma of the disease through a clear association with the uniform of the institution. Conclusion Clothing and makeup are ephemeral objects, often things that are used every day and then discarded when they are worn out or used up. They are items that people often use as routine, without thinking. The fact that writers diagnosed with Hansen’s disease traced their experiences with illness and stigma through makeup and clothing indicates the deep, symbolic meaning these items were imbued with after a diagnosis. More than a way to express oneself, or play with identities, as other contributions in this issue discuss, for people diagnosed with Hansen’s disease, makeup, and clothing became a way to use fashion as concealment, as well as a physical connection to home and social status. Makeup and clothing were a way to resist stigma and fashion to a “not-yet-discredited” identity, to conceal the markers of illness and quarantine. The importance of makeup and fashion as a mode of concealment can be seen in writing by people who experienced illness and quarantine. All translations in this article are the author’s own. Acknowledgements The research for this article was conducted with the support of Grant-in-Aid for Early-Career Scientists 20K12936. References Abe, Masako, ed. Soka [Poems That Resonate]. Tokyo: Kōseisha, 2021. Burns, Susan. Kingdom of the Sick: A History of Leprosy and Japan. University of Hawai’i Press, 2019. Davidson, Michael. “Introduction: Women Writing Disability.” Legacy: A Journal of American Women Writers 30.1 (2013): 1-17. Elfving-Hwang, Joanna. “Cosmetic Surgery and Embodying the Moral Self in South Korean Popular Makeover Culture.” The Asia-Pacific Journal 11.24.2 (2013). 4 Aug. 2022 <https://apjjf.org/2013/11/24/Joanna-Elfving-Hwang/3956/article.html>. Goffman, Erving. Asylums: Essays on the Social Situation of Mental Patients and Other Inmates. New York: Anchor Books, Doubleday (1961). ———. Stigma: Notes on the Management of Spoiled Identity. New York: Simon & Schuster (1963). Gussow, Zachary. Leprosy, Racism, and Public Health: Social Policy in Chronic Disease Control. Boulder, Colorado: Westview Press, 1989. Higuchi Kiyoyuki. Keshō no bunka shi [A Cultural History of Cosmetics]. Tokyo: Kokusai shōgyō shuppan, 1982. Hirokawa, Waka. Kindai Nihon no Hansen-byō mondai to chiiki shakai [Modern Japan’s Hansen’s Disease Problem and Local Communities]. Osaka: Osaka daigaku shuppankai, 2011. Hōjō Tamio, translated and with an introduction by Kathryn M. Tanaka. “‘Life's First Night’ and the Treatment of Hansen's Disease in Japan.” The Asia-Pacific Journal .13.3 (2015). 4 Aug. 2022 <https://apjjf.org/2015/13/4/Hojo-Tamio/4256.html>. Kawamura Masayuki and Uchida Morito, eds. Hi no kage dai ni shū [The Shade of the Cypress 2]. Kumamoto: Hi no kage hakkojō, 1929. Kokuritsu Hansen-byō shiryōkan, ed. Kimono ni miru ryōyōjo no kurashi [Life in the Sanatoria as Seen through Clothing]. Tokyo: Nihon Kagaku gijutsu shinkō zaidan, 2010. Miller, Laura. Beauty Up: Exploring Contemporary Japanese Body Aesthetics. Los Angeles: U of California P, 2006. Moshiogusa [Eelgrass] 40 (Sep. 1937). Seishō [Young Pine] 21.6 (July 1964). Talley, Heather Laine. Saving Face: Disfigurement and the Politics of Appearance. New York: NYU P, 2014. Tyler, Imogen. Stigma: The Machinery of Inequality. London: Zed Books, 2020. Uchida Morito, ed. Seto no Akebono [Dawn over the Inland Sea]. Tokyo: Fujokaisha, 1939. Uchida Morito, ed. Hagi no satojima [Island of the Bushclover]. Tokyo: Fujokaisha, 1939.

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“There is nothing more public than privacy.” (Berlant and Warner, Sex) How did it come to this? How did it happen that a one-off, two-hour event at a public swimming pool in a suburb of outer Melbourne ignited international hate mail and generated media-fanned political anguish and debate about the proper use of public spaces? In 2010, women who attend a women’s only swim session on Sunday evenings at the Dandenong Oasis public swimming pool asked the pool management and the local council for permission to celebrate the end of Ramadan at the pool during the time of their regular swim session. The request was supported by the pool managers and the council and promoted by both as an opportunity for family and friends to get together in a spirit of multicultural learning and understanding. Responding to criticisms of the event as an unreasonable claim on public facilities by one group, the Mayor of the City of Greater Dandenong, Jim Memeti, rejected claims that this event discriminates against non-Muslim residents of the suburb. But here’s the rub. The event, to be held after hours at the pool, requires all participants older than ten years of age to follow a dress code of knee-length shorts and T-shirts. This is a suburban moment that is borne of but exceeds the local. It reflects and responds to a contemporary global conundrum of great political and theoretical significance—how to negotiate and govern the relations between multiculturalism, religion, gender, sexual freedom, and democracy. Specifically this event speaks to how multicultural democracy in the public sphere negotiates the public presence and expression of different cultural and religious frameworks related to gender and sexuality. This is demanding political stuff. Situated in the messy political and theoretical terrains of the relation between public space and the public sphere, this local moment called for political judgement about how cultural differences should be allowed to manifest in and through public space, giving consideration to the potential effects of these decisions on an inclusive multicultural democracy. The local authorities in Dandenong engaged in an admirable process of democratic labour as they puzzled over how to make decisions that were responsible and equitable, in the absence of a rulebook or precedents for success. Ultimately however this mode of experimental decision-making, which will become increasingly necessary to manage such predicaments in the future, was foreclosed by unwarranted and unhelpful media outrage. "Foreclosed" here stresses the preemptive nature of the loss; a lost opportunity for trialing approaches to governing cultural diversity that may fail, but might then be modified. It was condemned in advance of either success or failure. The role of the media rather than the discomfort of the local publics has been decisive in this event.This Multicultural SuburbDandenong is approximately 30 kilometres southeast of central Melbourne. Originally home to the Bunorong People of the Kulin nation, it was settled by pastoralists by the 1800s, heavily industrialised during the twentieth century, and now combines cultural diversity with significant social disadvantage. The City of Greater Dandenong is proud of its reputation as the most culturally and linguistically diverse municipality in Australia. Its population of approximately 138,000 comprises residents from 156 different language groups. More than half (56%) of its population was born overseas, with 51% from nations where English is not the main spoken language. These include Vietnam, Cambodia, Sri Lanka, India, China, Italy, Greece, Bosnia and Afghanistan. It is also a place of significant religious diversity with residents identifying as Buddhist (15 per cent) Muslim (8 per cent), Hindu (2 per cent) and Christian (52 per cent) [CGD]. Its city logo, “Great Place, Great People” evokes its twin pride in the placemaking power of its diverse population. It is also a brazen act of civic branding to counter its reputation as a derelict and dangerous suburb. In his recent book The Bogan Delusion, David Nichols cites a "bogan" website that names Dandenong as one of Victoria’s two most bogan areas. The other was Moe. (p72). The Sunday Age newspaper had already depicted Dandenong as one of two excessively dangerous suburbs “where locals fear to tread” (Elder and Pierik). The other suburb of peril was identified as Footscray.Central Dandenong is currently the site of Australia’s largest ever state sponsored Urban Revitalisation program with a budget of more than $290 million to upgrade infrastructure, that aims to attract $1billion in private investment to provide housing and future employment.The Cover UpIn September 2010, the Victorian and Civil and Administrative Appeals Tribunal (VCAT) granted the YMCA an exemption from the Equal Opportunity Act to allow a dress code for the Ramadan event at the Oasis swimming pool that it manages. The "Y" sees the event as “an opportunity for the broader community to learn more about Ramadan and the Muslim faith, and encourages all members of Dandenong’s diverse community to participate” (YMCA Ramadan). While pool management and the municipal council refer to the event as an "opening up" of the closed swimming session, the media offer a different reading of the VCAT decision. The trope of the "the cover up" has framed most reports and commentaries (Murphy; Szego). The major focus of the commentaries has not been the event per se, but the call to dress "appropriately." Dress codes however are a cultural familiar. They exist for workplaces, schools, nightclubs, weddings, racing and sporting clubs and restaurants, to name but a few. While some of these codes or restrictions are normatively imposed rather than legally required, they are not alien to cultural life in Australia. Moreover, there are laws that prohibit people from being meagerly dressed or naked in public, including at beaches, swimming pools and so on. The dress code for this particular swimming pool event was, however, perceived to be unusual and, in a short space of time, "unusual" converted to "social threat."Responses to media polls about the dress code reveal concerns related to the symbolic dimensions of the code. The vast majority of those who opposed the Equal Opportunity exemption saw it as the thin edge of the multicultural wedge, a privatisation of public facilities, or a denial of the public’s right to choose how to dress. Tabloid newspapers reported on growing fears of Islamisation, while the more temperate opposition situated the decision as a crisis of human rights associated with tolerating illiberal cultural practices. Julie Szego reflects this view in an opinion piece in The Age newspaper:the Dandenong pool episode is neither trivial nor insignificant. It is but one example of human rights laws producing outcomes that restrict rights. It raises tough questions about how far public authorities ought to go in accommodating cultural practices that sit uneasily with mainstream Western values. (Szego)Without enquiring into the women’s request and in the absence of the women’s views about what meaning the event held for them, most media commentators and their electronically wired audiences treated the announcement as yet another alarming piece of evidence of multicultural failure and the potential Islamisation of Australia. The event raised specific concerns about the double intrusion of cultural difference and religion. While the Murdoch tabloid Herald Sun focused on the event as “a plan to force families to cover up to avoid offending Muslims at a public event” (Murphy) the liberal Age newspaper took a more circ*mspect approach, reporting on its small vox pop at the Dandenong pool. Some people here referred to the need to respect religions and seemed unfazed by the exemption and the event. Those who disagreed thought it was important not to enforce these (dress) practices on other people (Carey).It is, I believe, significant that several employees of the local council informed me that most of the opposition has come from the media, people outside of Dandenong and international groups who oppose the incursion of Islam into non-Islamic settings. Opposition to the event did not appear to derive from local concern or opposition.The overwhelming majority of Herald Sun comments expressed emphatic opposition to the dress code, citing it variously as unAustralian, segregationist, arrogant, intolerant and sexist. The Herald Sun polled readers (in a self-selecting and of course highly unrepresentative on-line poll) asking them to vote on whether or not they agreed with the VCAT exemption. While 5.52 per cent (512 voters) agreed with the ruling, 94.48 per cent (8,760) recorded disagreement. In addition, the local council has, for the first time in memory, received a stream of hate-mail from international anti-Islam groups. Muslim women’s groups, feminists, the Equal Opportunity Commissioner and academics have also weighed in. According to local reports, Professor of Islamic Studies at the University of Melbourne, Shahram Akbarzadeh, considered the exemption was “nonsense” and would “backfire and the people who will pay for it will be the Muslim community themselves” (Haberfield). He repudiated it as an example of inclusion and tolerance, labeling it “an effort of imposing a value system (sic)” (Haberfield). He went so far as to suggest that, “If Tony Abbott wanted to participate in his swimwear he wouldn’t be allowed in. That’s wrong.” Tasneem Chopra, chairwoman of the Islamic Women’s Welfare Council and Sherene Hassan from the Islamic Council of Victoria, both expressed sensitivity to the group’s attempt to establish an inclusive event but would have preferred the dress code to be a matter of choice rather coercion (Haberfield, "Mayor Defends Dandenong Pool Cover Up Order"). Helen Szoke, the Commissioner of the Victorian Equal Opportunity and Human Rights Commission, defended the pool’s exemption from the Law that she oversees. “Matters such as this are not easy to resolve and require a balance to be achieved between competing rights and obligations. Dress codes are not uncommon: e.g., singlets, jeans, thongs etc in pubs/hotels” (in Murphy). The civil liberties organisation, Liberty Victoria, supported the ban because the event was to be held after hours (Murphy). With astonishing speed this single event not only transformed the suburban swimming pool to a theatre of extra-local disputes about who and what is entitled to make claims on public space and publically funded facilities, but also fed into charged debates about the future of multiculturalism and the vulnerability of the nation to the corrosive effects of cultural and religious difference. In this sense suburbs like Dandenong are presented as sites that not only generate fear about physical safety but whose suburban sensitivities to its culturally diverse population represent a threat to the safety of the nation. Thus the event both reflects and produces an antipathy to cultural difference and to the place where difference resides. This aversion is triggered by and mediated in this case through the figure, rather than the (corpo)reality, of the Muslim woman. In this imagining, the figure of the Muslim woman is assigned the curious symbolic role of "cultural creep." The debates around the pool event is not about the wellbeing or interests of the Muslim women themselves, nor are broader debates about the perceived, culturally-derived restrictions imposed on Muslim women living in Australia or other western countries. The figure of the Muslim woman is, I would argue, simply the ground on which the debates are held. The first debate relates to social and public space, access to which is considered fundamental to freedom and participatory democracy, and in current times is addressed in terms of promoting inclusion, preventing exclusion and finding opportunities for cross cultural encounters. The second relates not to public space per se, but to the public sphere or the “sphere of private people coming together as a public” for political deliberation (Habermas 21). The literature and discussions dealing with these two terrains have remained relatively disconnected (Low and Smith) with public space referring largely to activities and opportunities in the socio-cultural domain and the public sphere addressing issues of politics, rights and democracy. This moment in Dandenong offers some modest leeway for situating "the suburb" as an ideal site for coalescing these disparate discussions. In this regard I consider Iveson’s provocative and productive question about whether some forms of exclusions from suburban public space may actually deepen the democratic ideals of the public sphere. Exclusions may in such cases be “consistent with visions of a democratically inclusive city” (216). He makes his case in relation to a dispute about the exclusion of men exclusion from a women’s only swimming pool in the Sydney suburb of Coogee. The Dandenong case is similarly exclusive with an added sense of exclusion generated by an "inclusion with restrictions."Diversity, Difference, Public Space and the Public SphereAs a prelude to this discussion of exclusion as democracy, I return to the question that opened this article: how did it come to this? How is it that Australia has moved from its renowned celebration and pride in its multiculturalism so much in evidence at the suburban level through what Ghassan Hage calls an “unproblematic” multiculturalism (233) and what others have termed “everyday multiculturalism” (Wise and Velayutham). Local cosmopolitanisms are often evinced through the daily rituals of people enjoying the ethnic cuisines of their co-residents’ pasts, and via moments of intercultural encounter. People uneventfully rub up against and greet each other or engage in everyday acts of kindness that typify life in multicultural suburbs, generating "reservoirs of hope" for democratic and cosmopolitan cities (Thrift 147). In today’s suburbs, however, the “Imperilled Muslim women” who need protection from “dangerous Muslim men” (Razack 129) have a higher discursive profile than ethnic cuisine as the exemplar of multiculturalism. Have we moved from pleasure to hostility or was the suburban pleasure in racial difference always about a kind of “eating the other” (bell hooks 378). That is to ask whether our capacity to experience diversity positively has been based on consumption, consuming the other for our own enrichment, whereas living with difference entails a commitment not to consumption but to democracy. This democratic multicultural commitment is a form of labour rather than pleasure, and its outcome is not enrichment but transformation (although this labour can be pleasurable and transformation might be enriching). Dandenong’s prized cultural precincts, "Little India" and the "Afghan bazaar" are showcases of food, artefacts and the diversity of the suburb. They are centres of pleasurable and exotic consumption. The pool session, however, requires one to confront difference. In simple terms we can think about ethnic food, festivals and handicrafts as cultural diversity, and the Muslim woman as cultural difference.This distinction between diversity and difference is useful for thinking through the relation between multiculturalism in public space and multicultural democracy of the public sphere. According to the anthropologist Thomas Hylland Eriksen, while a neoliberal sensibility supports cultural diversity in the public space, cultural difference is seen as a major cause of social problems associated with immigrants, and has a diminishing effect on the public sphere (14). According to Eriksen, diversity is understood as aesthetic, or politically and morally neutral expressions of culture that are enriching (Hage 118) or digestible. Difference, however, refers to morally objectionable cultural practices. In short, diversity is enriching. Difference is corrosive. Eriksen argues that differences that emerge from distinct cultural ideas and practices are deemed to create conflicts with majority cultures, weaken social solidarity and lead to unacceptable violations of human rights in minority groups. The suburban swimming pool exists here at the boundary of diversity and difference, where the "presence" of diverse bodies may enrich, but their different practices deplete and damage existing culture. The imperilled Muslim woman of the suburbs carries a heavy symbolic load. She stands for major global contests at the border of difference and diversity in three significant domains, multiculturalism, religion and feminism. These three areas are positioned simultaneously in public space and of the public sphere and she embodies a specific version of each in this suburban setting. First, there a global retreat from multiculturalism evidenced in contemporary narratives that describe multiculturalism (both as official policy and unofficial sensibility) as failed and increasingly ineffective at accommodating or otherwise dealing with religious, cultural and ethnic differences (Cantle; Goodhart; Joppke; Poynting and Mason). In the UK, Europe, the US and Australia, popular media sources and political discourses speak of "parallel lives,"immigrant enclaves, ghettoes, a lack of integration, the clash of values, and illiberal cultural practices. The covered body of the Muslim woman, and more particularly the Muslim veil, are now read as visual signs of this clash of values and of the refusal to integrate. Second, religion has re-emerged in the public domain, with religious groups and individuals making particular claims on public space both on the basis of their religious identity and in accord with secular society’s respect for religious freedom. This is most evident in controversies in France, Belgium and Netherlands associated with banning niqab in public and other religious symbols in schools, and in Australia in court. In this sense the covered Muslim woman raises concerns and indignation about the rightful place of religion in the public sphere and in social space. Third, feminism is increasingly invoked as the ground from which claims about the imperilled Muslim woman are made, particularly those about protecting women from their dangerous men. The infiltration of the Muslim presence into public space is seen as a threat to the hard won gains of women’s freedom enjoyed by the majority population. This newfound feminism of the public sphere, posited by those who might otherwise disavow feminism, requires some serious consideration. This public discourse rarely addresses the discrimination, violation and lack of freedom experienced systematically on an everyday basis by women of majority cultural backgrounds in western societies (such as Australia). However, the sexism of racially and religiously different men is readily identified and decried. This represents a significant shift to a dubious feminist register of the public sphere such that: “[w]omen of foreign origin, ...more specifically Muslim women…have replaced the traditional housewife as the symbol of female subservience” (Tissot 41–42).The three issues—multiculturalism, religion and feminism—are, in the Dandenong pool context, contests about human rights, democracy and the proper use of public space. Szego’s opinion piece sees the Dandenong pool "cover up" as an example of the conundrum of how human rights for some may curtail the human rights of others and lead us into a problematic entanglement of universal "rights," with claims of difference. In her view the combination of human rights and multiculturalism in the case of the Dandenong Pool accommodates illiberal practices that put the rights of "the general public" at risk, or as she puts it, on a “slippery slope” that results in a “watering down of our human rights.” Ideas that entail women making a claim for private time in public space are ultimately not good for "us."Such ideas run counter to the West's more than 500-year struggle for individual freedom—including both freedom of religion and freedom from religion—and for gender equality. Our public authorities ought to be pushing back hardest when these values are under threat. Yet this is precisely where they've been buckling under pressure (Szego)But a different reading of the relation between public and private space, human rights, democracy and gender freedom is readily identifiable in the Dandenong event—if one looks for it. Living with difference, I have already suggested, is a problem of democracy and the public sphere and does not so easily correspond to consuming diversity, as it demands engagement with cultural difference. In what remains, I explore how multicultural democracy in the public sphere and women’s rights in public and private realms relate, firstly, to the burgeoning promise of democracy and civility that might emerge in public space through encounter and exchange. I also point out how this moment in Dandenong might be read as a singular contribution to dealing with this global problematic of living with difference; of democracy in the public sphere. Public urban space has become a focus for speculation among geographers and sociologists in particular, about the prospects for an enhanced civic appreciation of living with difference through encountering strangers. Random and repetitious encounters with people from all cultures typify contemporary urban life. It remains an open question however as to whether these encounters open up or close down possibilities for conviviality and understanding, and whether they undo or harden peoples’ fears and prejudices. There is, however, at least in some academic and urban planning circles, some hope that the "throwntogetherness" (Massey) and the "doing" of togetherness (Laurier and Philo) found in the multicultural city may generate some lessons and opportunities for developing a civic culture and political commitment to living with difference. Alongside the optimism of those who celebrate the city, the suburb, and public spaces as forging new ways of living with difference, there are those such as Gill Valentine who wonder how this might be achieved in practice (324). Ash Amin similarly notes that city or suburban public spaces are not necessarily “the natural servants of multicultural engagement” (Ethnicity 967). Amin and Valentine point to the limited or fleeting opportunities for real engagement in these spaces. Moreover Valentine‘s research in the UK revealed that the spatial proximity found in multicultural spaces did not so much give rise to greater mutual respect and engagement, but to a frustrated “white self-segregation in the suburbs.” She suggests therefore that civility and polite exchange should not be mistaken for respect (324). Amin contends that it is the “micro-publics” of social encounters found in workplaces, schools, gardens, sports clubs [and perhaps swimming pools] rather than the fleeting encounters of the street or park, that offer better opportunities for meaningful intercultural exchange. The Ramadan celebration at the pool, with its dress code and all, might be seen more fruitfully as a purposeful event engaging a micro-public in which people are able to “break out of fixed relations and fixed notions” and “learn to become different” (Amin, Ethnicity 970) without that generating discord and resentment.Micropublics, Subaltern Publics and a Democracy of (Temporary) ExclusionsIs this as an opportunity to bring the global and local together in an experiment of forging new democratic spaces for gender, sexuality, culture and for living with difference? More provocatively, can we see exclusion and an invitation to share in this exclusion as a precursor to and measure of, actually existing democracy? Painter and Philo have argued that democratic citizenship is questionable if “people cannot be present in public spaces (streets, squares, parks, cinemas, churches, town halls) without feeling uncomfortable, victimized and basically ‘out of place’…" (Iveson 216). Feminists have long argued that distinctions between public and private space are neither straightforward nor gender neutral. For Nancy Fraser the terms are “cultural classifications and rhetorical labels” that are powerful because they are “frequently deployed to delegitimate some interests, views and topics and to valorize others” (73). In relation to women and other subordinated minorities, the "rhetoric of privacy" has been historically used to restrict the domain of legitimate public contestation. In fact the notion of what is public and particularly notions of the "public interest" and the "public good" solidify forms of subordination. Fraser suggests the concept of "subaltern counterpublics" as an alternative to notions of "the public." These are discursive spaces where groups articulate their needs, and demands are circulated formulating their own public sphere. This challenges the very meaning and foundational premises of ‘the public’ rather than simply positing strategies of inclusion or exclusion. The twinning of Amin’s notion of "micro-publics" and Fraser’s "counterpublics" is, I suggest, a fruitful approach to interpreting the Dandenong pool issue. It invites a reading of this singular suburban moment as an experiment, a trial of sorts, in newly imaginable ways of living democratically with difference. It enables us to imagine moments when a limited democratic right to exclude might create the sorts of cultural exchanges that give rise to a more authentic and workable recognition of cultural difference. I am drawn to think that this is precisely the kind of democratic experimentation that the YMCA and Dandenong Council embarked upon when they applied for the Equal Opportunity exemption. I suggest that by trialing, rather than fixing forever a "critically exclusive" access to the suburban swimming pool for two hours per year, they were in fact working on the practical problem of how to contribute in small but meaningful ways to a more profoundly free democracy and a reworked public sphere. In relation to the similar but distinct example of the McIver pool for women and children in Coogee, New South Wales, Kurt Iveson makes the point that such spaces of exclusion or withdrawal, “do not necessarily serve simply as spaces where people ‘can be themselves’, or as sites through which reified identities are recognised—in existing conditions of inequality, they can also serve as protected spaces where people can take the risk of exploring who they might become with relative safety from attack and abuse” (226). These are necessary risks to take if we are to avoid entrenching fear of difference in a world where difference is itself deeply, and permanently, entrenched.ReferencesAmin, Ash. “Ethnicity and the Multicultural City: Living with Diversity.” Environment and Planning A 34 (2002): 959–80.———. “The Good City.” Urban Studies 43 (2006): 1009–23.Berlant, Lauren, and Michael Warner. “Sex in Public.” Critical Inquiry 24 (1998): 547–66.Cantle, Ted. Community Cohesion: A Report of the Independent Review Team. 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