Multiple functional self-association interfaces in plant TIR domains

The self-association of Toll/interleukin-1 receptor/resistance protein (TIR) domains has been implicated in signaling in plant and animal immunity receptors. Structure-based studies identified different TIR-domain dimerization interfaces required for signaling of the plant nucleotide-binding oligomerization domain-like receptors (NLRs) L6 from flax and disease resistance protein RPS4 from Arabidopsis. Here we show that the crystal structure of the TIR domain from the Arabidopsis NLR suppressor of npr1-1, constitutive 1 (SNC1) contains both an L6-like interface involving helices alpha D and alpha E (DE interface) and an RPS4-like interface involving helices alpha A and alpha E (AE interface). Mutations in either the AE- or DE-interface region disrupt cell-death signaling activity of SNC1, L6, and RPS4 TIR domains and full-length L6 and RPS4. Self-association of L6 and RPS4 TIR domains is affected by mutations in either region, whereas only AE-interface mutations affect SNC1 TIR-domain self-association. We further show two similar interfaces in the crystal structure of the TIR domain from the Arabidopsis NLR recognition of Peronospora parasitica 1 (RPP1). These data demonstrate that both the AE and DE self-association interfaces are simultaneously required for self-association and cell-death signaling in diverse plant NLRs.11139Ysciescopu

The spiritual organization: critical reflections on the instrumentality of workplace spirituality

Authors' draft of article. Final version published by Routledge in Journal of Management, Spirituality and Religion available online at: http://www.tandf.co.uk/journals/titles/14766086.aspThis paper offers a theoretical contribution to the current debate on workplace spirituality by: (a) providing a selective critical review of scholarship, research and corporate practices which treat workplace spirituality in performative terms, that is, as a resource or means to be manipulated instrumentally and appropriated for economic ends; (b) extending Ezioni’s analysis of complex organizations and proposing a new category, the ‘spiritual organization’, and; (c) positing three alternative positions with respect to workplace spirituality that follow from the preceding critique. The spiritual organization can be taken to represent the development of a trajectory of social technologies that have sought, incrementally, to control the bodies, minds, emotions and souls of employees. Alternatively, it might be employed to conceptualize the way in which employees use the workplace as a site for pursuing their own spiritualities (a reverse instrumentalism). Finally, we consider the possible incommensurability of ‘work organization’ and ‘spirituality’ discourses