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Bluetongue virus viral protein 7 stability in the presence of glycerol and sodium chloride
Bonnie Leigh Russell,Samantha Gildenhuys 대한백신학회 2020 Clinical and Experimental Vaccine Research Vol.9 No.2
Purpose: The Orbivirus Bluetongue virus (BTV) is an economically significant disease that affects mainly wild and domestic ruminants. BTV is most often seen symptomatically in sheep, but is easily carried by goats, cattle, and wild ruminants. To date there are several problems with the vaccines currently available for BTV, and one of the most promising candidates to increase vaccine efficacy is a protein-based vaccine, for which viral protein 7 (VP7) is a great candidate to be included in it. In order to further these studies, the stability of BTV VP7 in common vaccine additives needs to be investigated. Materials and Methods: Recombinant BTV VP7 was expressed in a bacterial cell system and purified before being analysed using spectroscopic techniques including far-ultraviolet (UV) circular dichroism and intrinsic tryptophan fluorescence. BTV was analysed in a number of different buffer conditions. Results: We report here that BTV VP7 maintains its native secondary structure until at least 52°C and native-like tertiary structure to at least 80°C. Far-UV circular dichroism and intrinsic tryptophan fluorescence emission spectra indicate significant secondary and tertiary structure remaining even at 90°C, respectively. Six M guanidinium chloride is able to unfold BTV VP7 while 8 M urea could not. Conclusion: Twenty percent glycerol and 300 mM sodium chloride appear to have a protective effect on BTV VP7’s structure, as significantly more structure is seen at 90°C when compared to BTV VP7 without the addition of these chemicals. Both glycerol and sodium chloride are common vaccine additives.
Isoflavone Supplements Do Not Affect Thyroid Function in Iodine-Replete Postmenopausal Women
Bonnie Bruce,Mark Messina,Gene A. Spiller 한국식품영양과학회 2003 Journal of medicinal food Vol.6 No.4
Despite the safety review conducted by the U.S. Food and Drug Administration in the process of awarding ahealth claim for the cholesterol-lowering properties of soy protein, concerns about the possible goitrogenic effects of soybeanisoflavones persist. Concerns are based primarily on in vitroresearch, animal studies, and older reports of goiter in infantsfed soy formula not fortified with iodine. In a randomized, double blind, placebo-controlled study, we investigated the effecton thyroid function of a daily supplement containing 90 mg (aglycone weight) of total isoflavones/day versus placebo in 38postmenopausal women, 64 83 years old, not on hormone replacement therapy. Serum thyroid-stimulating hormone (TSH),thyroxine (T4), and triiodothyronine (T3) were measured at baseline and after 90 and 180 days. In the supplement group, atbaseline and 6 months, TSH (mU/ml), T4 (n M), and T3 (n M) levels (mean 6 SE) were 3.00 6 0.44, 149.00 6 5.04, and 1.53 60.13, respectively, and 3.49 6 0.52, 154.52 6 2.09, and 1.78 6 0.12, respectively. In the control group, levels at baseline andat 6 months were 3.35 6 0.51, 145.39 6 6.69, and 1.55 6 0.18, respectively, and 3.63 6 0.57, 153.77 6 6.64, and 1.75 60.10, respectively. Intragroup differences for all three measures were statistically indistinguishable at 6 months, and levelswere similar between the isoflavone supplement and placebo groups at each measurement. These results indicate that in thisgroup of healthy iodine-replete subjects, soy isoflavones do not adversely affect thyroid function.KEY WORDS . isoflavones . phytoestrogens. soy . thyroid function . thyroid hormones309
The Living Human Web: A Twenty-Five Year Retrospective
( Bonnie J. Miller-mclemore ) 한국목회상담학회 2018 목회와 상담 Vol.30 No.-
“The living human web” as the subject matter in pastoral theology arose twenty-five years ago in the context of the western individualistic society in which its previous counterpart “the living human document” had appeared about seven decades before. The metaphor captures ideas on the wider cultural and political contexts where pastoral care is located, especially in the hope of responding to the challenge of political and social injustice. Psychology in the United States appealed in the earlier years of pastoral care because of its deep respect for personal experience while it contributed to the disillusionment of academic theology in pastoral theology. The previous metaphor of the living human document depended heavily on the vivid clinical cases; in turn, the living human web that Miller-McLemore coined in the early 1990s was intended to capture “context, collaboration, and diversity” beyond individual counseling sessions. Underneath the shift of the paradigms, three trends can be identified as contributing factors: interest in congregational studies; a call for a new public theology; and the rise of liberation movements. With the advent of the new metaphor in pastoral care, the definition of genuine care has been changed as requiring an understanding of social sciences such as economics and political sciences as tools of interpretation. The meaning of the living human web has continued to develop until the day and there are four different emphases worth noting: political/liberationist, ecological/contextual, congregational, and educational/ministerial. Regardless of changing of metaphors, however, empathy that matters always in pastoral care is to be sustained by giving voice to the silenced and oppressed by others in culture.
BONNIE TILLAND 계명대학교 한국학연구원 2021 Acta Koreana Vol.24 No.1
A significant number of South Korean television dramas from the late 2000s and early 2010s feature a creative youth gourmet who develops their taste (immat 입맛) for their self-development and for national honor. This article examines three such dramas—Coffee Prince (K’ŏp’i p'ŭrinsŭ il-ho chŏm 커피프린스 1호점, 2007), Bread, Love and Dreams (Cheppang wang Kim T’akku 제빵왕 김탁구, 2010), and Cinderella’s Sister (Sinderella ŏnni 신데렐라 언니, 2010). While by the mid-2010s reality and variety programs were more likely to feature young cooks and tastemakers than television dramas, youth on screen in the rapidly globalizing 2000s and early 2010s grappled with tensions between cosmopolitan and national consumption. The article further explores the dichotomy between rote learning and duty on the one hand, and creativity on the other, arguing that the focus on creativity connects to educational reforms and broader social policies of the time.