Tanizaki’s Naomi, Nabokov’s Lolita, and Naomi’s Lolita: exoticism of a new era

Exoticism is a recurring motif in Japanese novelist Tanizaki Jun’ichiro’s Naomi or Chijin no ai A Fool’s Love (1924), in Russian American writer Vladimir Nabokov’s Lolita (1955), as well as in the Lolita subculture fashion today. The concept of Exoticism in this article refers to an act of seeking an ideal and otherized figure that is missing in the perceiver’s reality. However, such an act is expressed in different forms in these three worlds, revealing their socio-historical contexts and gender relations. The Exoticism presented in Naomi and Lolita is manipulated through the male gaze and the protagonists’ fascination with their otherized and objectified female partners. Meanwhile, the self-performative Exoticism in the Lolita fashion today is an act of resistance against the male gaze, demonstrating autonomous female agency with a wish to escape reality and remain in a romanticized, imagined childhood. The topics examined in this article are limited to 20th-century literatures and to contemporary subculture fashion. From a comparative analysis perspective, it is suggested that there is progress in gender and identity awareness today in the field of humanities.Ope

Dopaminergic Tone Regulates Transient Potassium Current Maximal Conductance Through a Translational Mechanism Requiring D1Rs, cAMP/PKA, Erk and mTOR

Background: Dopamine (DA) can produce divergent effects at different time scales. DA has opposing immediate and long-term effects on the transient potassium current (IA) within neurons of the pyloric network, in the Panulirus interruptus stomatogastric ganglion. The lateral pyloric neuron (LP) expresses type 1 DA receptors (D1Rs). A 10 min application of 5-100 μM DA decreases LP IA by producing a decrease in IA maximal conductance (Gmax) and a depolarizing shift in IA voltage dependence through a cAMP-Protein kinase A (PKA) dependent mechanism. Alternatively, a 1 hr application of DA (≥5 nM) generates a persistent (measured 4 hr after DA washout) increase in IA Gmax in the same neuron, through a mechanistic target of rapamycin (mTOR) dependent translational mechanism. We examined the dose, time and protein dependencies of the persistent DA effect. Results: We found that disrupting normal modulatory tone decreased LP IA. Addition of 500 pM-5 nM DA to the saline for 1 hr prevented this decrease, and in the case of a 5 nM DA application, the effect was sustained for \u3e4 hrs after DA removal. To determine if increased cAMP mediated the persistent effect of 5nM DA, we applied the cAMP analog, 8-bromo-cAMP alone or with rapamycin for 1 hr, followed by wash and TEVC. 8-bromo-cAMP induced an increase in IA Gmax, which was blocked by rapamycin. Next we tested the roles of PKA and guanine exchange factor protein activated by cAMP (ePACs) in the DA-induced persistent change in IA using the PKA specific antagonist RpcAMP and the ePAC specific agonist 8-pCPT-2′-O-Me-cAMP. The PKA antagonist blocked the DA induced increases in LP IA Gmax, whereas the ePAC agonist did not induce an increase in LP IA Gmax. Finally we tested whether extracellular signal regulated kinase (Erk) activity was necessary for the persistent effect by co-application of Erk antagonists PD98059 or U0126 with DA. Erk antagonism blocked the DA induced persistent increase in LP IA. Conclusions: These data suggest that dopaminergic tone regulates ion channel density in a concentration and time dependent manner. The D1R- PK

The Effects of ATIR Blocker on the Severity of COVID-19 in Hypertensive Inpatients and Virulence of SARS-CoV-2 in Hypertensive hACE2 Transgenic Mice.

Angiotensin-converting enzyme 2 (ACE2) is required for the cellular entry of the severe acute respiratory syndrome coronavirus 2. ACE2, via the Ang-(1-7)-Mas-R axis, is part of the antihypertensive and cardioprotective effects of the renin-angiotensin system. We studied hospitalized COVID-19 patients with hypertension and hypertensive human(h) ACE2 transgenic mice to determine the outcome of COVID-19 with or without AT1 receptor (AT1R) blocker treatment. The severity of the illness and the levels of serum cardiac biomarkers (CK, CK-BM, cTnI), as well as the inflammation markers (IL-1, IL-6, CRP), were lesser in hypertensive COVID-19 patients treated with AT1R blockers than those treated with other antihypertensive drugs. Hypertensive hACE2 transgenic mice, pretreated with AT1R blocker, had increased ACE2 expression and SARS-CoV-2 in the kidney and heart, 1 day post-infection. We conclude that those hypertensive patients treated with AT1R blocker may be at higher risk for SARS-CoV-2 infection. However, AT1R blockers had no effect on the severity of the illness but instead may have protected COVID-19 patients from heart injury, via the ACE2-angiotensin1-7-Mas receptor axis. SUPPLEMENTARY INFORMATION: The online version contains supplementary material available at 10.1007/s12265-021-10147-3

Sacralizing the Playful Secular: The Deity of <i>Karuta</i>-Gambling at the Nose Kannon Hall in Sannohe, Aomori

In a faraway apple orchard in Sannohe, a small town in Japan’s Aomori Prefecture, a zushi miniature wooden shrine at the Nose Kannon Hall caught the media’s attention with its unique adornment—the karuta playing cards with European-inspired abstract designs in bold red and black colors that were used during the early modern period for pastime and gambling. Because of this decoration, the Nose Kannon Hall is known by locals as the Karuta Hall, and the zushi that enshrines the Buddhist deity Bodhisattva Shō-Kanzeon is also believed to be the home of bakuchi no kamisama “the kami deity of gambling”. Little is known about the nature of devotion to this bakuchi no kamisama or how the playing cards that were used for frivolous games came to be sacralized as items worthy to be used as decoration of a Buddhist shrine. This article considers the slippage between prayer and play in the regional Buddhist devotion by focusing on the Nose Kannon Hall, which presided at a key intersection along the northern trade route where the local community and outside visitors, such as pilgrims and traders, converged, especially during the Edo period (1603–1868). Marshaling historical records, televised interviews, and images provided by the town officials and guardian family of Nose Kannon Hall, I argue that the use of karuta playing cards on the miniature shrine at Nose Kannon Hall epitomizes a kind of localized early modern Shinto–Buddhist syncretism at the margins of the urban culture that is simultaneously devotional and tongue-in-cheek sacrilegious in a quintessentially Edo-esque way