Moving an incisor across the midline: A treatment alternative in an adolescent patient

A 13-year-old sought treatment for a severely compromised maxillary left central incisor and an impacted fully developed left canine. Extraction of both teeth became necessary. As the key component of the revised comprehensive treatment plan, the right maxillary central incisor was moved into the position of the left central incisor. All other maxillary teeth were moved mesially to close any gaps. Active orthodontic treatment was completed after 34 months. Frenectomy, minor periodontal surgeries, and bonded lingual retainers were used to improve aesthetics and stabilize the tooth positions. The patient was pleased with the treatment outcome. Cone-beam computed tomography provided evidence that the tooth movement was accompanied by a deviation of the most anterior portion of the median palatine suture. This observation may make relapse more likely if long-term retention cannot be ensured. Root resorption was not observed as a consequence of the major tooth movement. (Am J Orthod Dentofacial Orthop 2011;139:533-43

Illusions of a Future:Ishiguro, Liberalism, Political Theology

This article explores the fate of political theology in Kazuo Ishiguro’s speculative fiction Never Let Me Go (2005) and, by implication, in contemporary fiction more broadly. To pursue a reading of Christianity that extends from Hegel through Lacan to Žižek, the article argues that political theology’s future may perversely lie in a materialism emptied of all transcendental guarantees: political theology is the historically privileged master fantasy or illusion which reveals the fantastic or illusory status of our entire relation to the real in (neo-)liberal modernity. In conclusion, the article argues that Ishiguro’s fiction may thus be read less as a melancholic dystopian study in total ideological capture or surrender than as the representation of a state of immanent freedom beyond the power relations of (neo-)liberal subjectivity

Tradition and Simplicity Inspired a Set of Catholic Liturgical Vestments

New vestments were needed when our Catholic parish got a new priest and deacon. Both are large men and the vestments at the church simply did not fit. Sets of garments were needed in all five ritual colors required by the Catholic Church. While the garments can be purchased, they are very costly so I volunteered to make the garments and to keep costs to a minimum. Ornate liturgical garments have been standard in the past few centuries, however our new Pope Francis clearly indicated that all clergy should dress more simply, in keeping with the vestment styles of the early church. Both the Priest and Deacon required the garments to made in cotton fabrics, without embroidery and minimal embellishment. A set of garments was made for each in the five liturgical colors. The green set, used for the ordinary masses, is submitted to this design exhibition

Mounting a Costume Exhibit:

Our apparel program is fortunate to have a large historic costume collection, and access to an exhibition gallery. We have a class on costume museum management. It is an elective, and low enrollments in the class have been a problem. Until recently the course had primarily been taught through standard readings and lectures, followed by some work with garments in the collection

Fashion and Anti-fashion among Holdeman Mennonite Women

Since their origin in the Protestant Reformation of the sixteenth century, most Mennonite sects historically favored plain dress as a form of anti-fashion (Gingerich, 1966; Scott, 1986, Graybill, 2002), although that is less important for the more liberal Mennonite groups today. It is still vitally important to the Holdeman Mennonites, who are among the most conservative of the Mennonite groups. Formally known as the Church of God in Christ, Mennonite (CGCM), this Mennonite sect originated in 1859 when John Holdeman and his followers broke off from the Old Order Mennonites who they felt had strayed from the right path. They wanted to live apart from \u27the world\u27. Separation from outsiders was accomplished through social boundary markers, including physical, auditory, educational, economic, political markers and visual boundaries (dress). By the end of the twentieth century few boundary markers remained as the Holdemans had slowly assimilated into American and Canadian cultures. One of the remaining symbols is the dress code that prohibits the wearing of fashionable dress. The Holdemans refer to this as \u27plain dress,\u27 a form of anti-fashion. Historically, Holdeman women were expected to wear basic shirtwaist dresses that were loose and long, with sleeves, matching belts, high necklines, and buttons up the front bodice. By 1926 that expectation became codified by the CDCM as a formal requirement. Adherence to the dress code was enforced through the social control system that disciplined them to restrain the temptation toward fashionability. Women who did not comply were expelled and shunned. However by the end of the twentieth century numerous changes occurred and a greater variety of style options became acceptable, resulting in the weakening of the anti-fashion dress code. Documenting and analyzing the changes through the twentieth century to the present is the focus of this paper. As one of the most conservative Mennonite sects remaining, The Holdemans still try to avoid involvement with non-Mennonites, and as a result only a handful of scholars have been allowed access to this group. Only a few studies have been published (Hiebert, 1973, 2010; Mainwaring, 1995; XXXX 1986, 1993, 1997, 1999). For this research project, ethnographic fieldwork, participant-observation and interviews occurred in CDCM communities in the US and Canada from 2014-2016. Interviews (N=62) were transcribed and subjected to thematic analysis. Primary data included analysis of photos (N = 1005 dated 1900-2015) and garments. Content analysis was used to examine the written discussions of issues published by the CDCM; 30% of the entries focused on the need to avoid fashionable dress. At the same time 26% related to women\u27s changing roles. Over time these issues surfaced in the photos of dress. In the 1970s the CDCM was worried about assimilation; fashionable dress was seen as symbolic of a loss of spirituality. At this time only 5% of men were in plain dress, and 63% were wearing mainstream fashion, while 20% of the women were wearing anti-fashion, 40% were wearing fashionable dress and 40% wore a mix. By 1979, CDCM ministers, all male, expelled over 10,000 members for not following rules. For the next three decades, 48% of the women wore anti-fashion, 41% fashion and 35% wore a mix. Massive changes in women\u27s roles and dress occurred from the 1990s forward, and currently 20% wear anti-fashion, 20% wear fashion, and 60% mix both types. Nearly all men dress in mainstream fashions now. While in the 1980s, three basic dress styles were worn (XXXX 1986, 1993, 1997) at present two of those styles are still worn by older women, but there are a total of six acceptable styles today. Ironically, the definition of plain dress now allows for fashionable elements. It was younger women who introduced fashionable accessories in the 1990s then went on to making changes in the dress itself. This is directly tied to women working outside the home and then slowly altering their plain dress to adapt to the world. A relationship was found, and made clear in the interviews, that working outside the home is related to the more frequent acceptance of fashionable dress and increasing levels of female agency within the CGCM. This change in the dress code observed is analyzed by using Bush and London\u27s (1960) theory that when a long-standing mode of dress changes, there is often a change in the culture itself regarding underlying social roles. The eroding of anti-fashion as a social boundary marker was found to be symptomatic of significant role changes and increasing assimilation of the Holdeman Mennonite women into the larger American culture. References Bush, G. and London, P. ( 1960). On the Disappearance of Knickers; Hypotheses for the Functional Analysis of the Psychology of Clothing, Journal of Social Psychology, 51. 359-366. Gingerich, M. (1966). Change and uniformity in Mennonite Attire. Mennonite Quarterly Review 40(4): 243-59. Graybill, B. (2002). To remind us of who we are. In, Schmidt, K, Zimmerman, D. and Reschly, Eds. Strangers at Home: Amish and Mennonite Women in History. Baltimore. Johns Hopkins University Press: p. 52-77 Hiebert, C. (1973). The Holdeman People: The Church of God in Christ, Mennonite, 1859-1969. Pasadena. William Carey Library. Mainwaring, L. (1995). Geography of Mennonite Settlement: From Europe to a Holdeman Mennonite Community. Master\u27s Thesis, California State University Chico. Scott, S. (1986). Why Do They Dress That Way? Intercourse, PA: Good Books. Stoppel, V. (1994) Sister to Sister: A Collection of Heartfelt Convictions by Christian Women of the Church of God in Christ, Mennonite. Moundridge KS. Gospel Publishers. XXXX, L. (1986). The Plain People: An Ethnography of the Holdeman Mennonites. Salem, WI. Sheffield Publishing Co. XXXX, (1993). Clothing, control and women\u27s agency: The mitigation of patriarchal power. In S. Fisher & K. Davis, (Eds.), Negotiating at the Margins: The Gendered Discourses of Power and Resistance (pp. 66-84). New Brunswick, NJ. Rutgers Press. XXXX, (1997). Clothing is a window to the soul: The social control of women in a Holdeman Mennonite Community. Journal of Mennonite Studies,15. 11-30. XXXX, (1999). Dress and the social control of the body. In XXXX Ed. Religion, Dress and the Body, 1-7. Oxford. Berg

Locomotion of Amorphous Surface Robots

An amorphous robot includes a compartmented bladder containing fluid, a valve assembly, and an outer layer encapsulating the bladder and valve assembly. The valve assembly draws fluid from a compartment(s) and discharges the drawn fluid into a designated compartment to displace the designated compartment with respect to the surface. Another embodiment includes elements each having a variable property, an outer layer that encapsulates the elements, and a control unit. The control unit energizes a designated element to change its variable property, thereby moving the designated element. The elements may be electromagnetic spheres with a variable polarity or shape memory polymers with changing shape and/or size. Yet another embodiment includes an elongated flexible tube filled with ferrofluid, a moveable electromagnet, an actuator, and a control unit. The control unit energizes the electromagnet and moves the electromagnet via the actuator to magnetize the ferrofluid and lengthen the flexible tube

Locomotion of Amorphous Surface Robots

An amorphous robot includes a compartmented bladder containing fluid, a valve assembly, and an outer layer encapsulating the bladder and valve assembly. The valve assembly draws fluid from a compartment(s) and discharges the drawn fluid into a designated compartment to displace the designated compartment with respect to the surface. Another embodiment includes elements each having a variable property, an outer layer that encapsulates the elements, and a control unit. The control unit energizes a designated element to change its variable property, thereby moving the designated element. The elements may be electromagnetic spheres with a variable polarity or shape memory polymers with changing shape and/or size. Yet another embodiment includes an elongated flexible tube filled with ferrofluid, a moveable electromagnet, an actuator, and a control unit. The control unit energizes the electromagnet and moves the electromagnet via the actuator to magnetize the ferrofluid and lengthen the flexible tube

Locomotion of Amorphous Surface Robots

An amorphous robot includes a compartmented bladder containing fluid, a valve assembly, and an outer layer encapsulating the bladder and valve assembly. The valve assembly draws fluid from a compartment(s) and discharges the drawn fluid into a designated compartment to displace the designated compartment with respect to the surface. Another embodiment includes elements each having a variable property, an outer layer that encapsulates the elements, and a control unit. The control unit energizes a designated element to change its variable property, thereby moving the designated element. The elements may be electromagnetic spheres with a variable polarity or shape memory polymers with changing shape and/or size. Yet another embodiment includes an elongated flexible tube filled with ferrofluid, a moveable electromagnet, an actuator, and a control unit. The control unit energizes the electromagnet and moves the electromagnet via the actuator to magnetize the ferrofluid and lengthen the flexible tube

Shining a light: Active participation in a mental health Internet support group

Internet Support Groups (ISGs) are a valued and popular source of health information and support among consumers and carers. Although ISGs are premised upon mutual help, it has been observed that only a small minority of users, of the order of 1%, are responsible for the majority of activity. Despite their potential importance to the outcomes and sustainability of online groups, little is known about the characteristics of these participants or the nature of their participation. This thesis comprises a systematic review of the literature on styles of participation in ISGs followed by a series of five empirical studies focusing on the nature of participation in a Mental Health Internet Support Group (MHISG). These studies sought to address fundamental gaps in our knowledge regarding active participation in an MHISG, posing the questions: ‘Who participates?’, ‘With whom do they communicate?’, ‘What do they communicate about?’ and ‘How do these factors differ as a function of user engagement?’. These questions were addressed using log data generated by all active users (n=2932) of the MHISG ‘BlueBoard’ and a mixture of qualitative and quantitative methods including novel analyses, such as social network modularity and topic modelling algorithms. It was found that the demographic characteristics of higher- and lower-engaged users were broadly similar, although the members of the higher-engaged group were older and more likely to identify as consumers. Network analysis demonstrated users communicated with each other in a pattern that resembled five generational cohorts transcending disorder-specific subforums, in which the highest-engaged users of each cohort were central and registered earlier than the majority of other users. Topic modelling and qualitative content analysis revealed the content of the communications of the two groups differed. The communications of higherengaged users appeared to reflect a consumer model of recovery and those of lower-engaged users a medical model of recovery. However, higher-engaged users modified the content of their responses when communicating with lower-engaged users. Qualitative analysis of users’ initial posts revealed higher- and lower-engaged users differed in terms of their ‘awareness’ characteristics at the outset of participation, with higher-engaged users demonstrating greater interpersonal-, mental health- and self-awareness. Based on these findings, this thesis presents ‘The Tripartite Model of MHISG Participation’ which, contrary to prevailing assumptions, posits that differences in posting frequency are associated with different styles of active participation across the spectrum of engagement. The higher end comprises a minority group of users—referred to as ‘mutual helpers’—who are central, aware and proactive about participating in peer support for their ongoing recovery. At the lower end, the majority of users, referred to as ‘active help seekers’ and ‘active help providers’, participate in transient and asymmetrical exchanges, often with ‘mutual helpers’. Those who do not post are ‘passive followers and help seekers’. The model is iterated for each cohort. In addition to extending our scientific knowledge base, and informing the above new model of user participation, these findings are of potential relevance to the design of future research studies, managers of Internet support groups and policy makers