Elevated tumour interleukin-1β is associated with systemic inflammation: a marker of reduced survival in gastro-oesophageal cancer

Systemic inflammation is associated with adverse prognosis cancer but its aetiology remains unclear. We investigated the expression of proinflammatory cytokines within normal mucosa from healthy controls and tumour tissue in cancer patients and related these levels with markers of systemic inflammation and with the presence of a tumour inflammatory infiltrate. Tissue was collected from 56 patients with gastro-oesophageal cancer and from 12 healthy controls. Tissue cytokine mRNA concentrations were measured by real-time PCR and tissue protein concentrations by cytometric bead array. The degree of chronic inflammatory cell infiltrate was recorded. Serum cytokine and acute phase protein concentrations (including C-reactive protein (CRP)) were measured by enzyme-linked immunosorbent assay. Proinflammatory cytokines were significantly overexpressed (interleukin (IL)-1β, IL-6, IL-8 and tumour necrosis factor-α) both at mRNA and protein levels in the cancer specimens compared with mucosa from controls. Interleukin-1β was expressed in greatest (10–100-fold) concentration and protein levels correlated significantly with systemic inflammation (CRP) (P=0.05, r=0.31). A chronic inflammatory infiltrate was observed in 75% of the cancer specimens and was associated with systemic inflammation (CRP: P=0.01). However, the presence of chronic inflammation per se was not associated with altered cytokine expression within the tumour. Both a chronic inflammatory infiltrate and systemic inflammation (CRP) were associated with reduced survival (P=0.05 and P=0.03, respectively). Tumour chronic inflammatory infiltrate and tumour tissue IL-1β overexpression are potential independent factors influencing systemic inflammation in oesophagogastric cancer patients

A Meta-Analysis of Interleukin-8 -251 Promoter Polymorphism Associated with Gastric Cancer Risk

Background: Potential functional allele A/T single nucleotide polymorphism (SNP) of Interleukin 8 (IL-8) promoter-251has been implicated in gastric cancer risk. Methods: We aimed to explore the role of A/T SNP of IL-8-251 in the susceptibility to gastric cancer through a systematic review and meta-analysis. Each initially included article was scored for quality appraisal. Desirable data were extracted and registered into databases. Eighteen studies were ultimately eligible for the meta-analysis of IL-8- 251 A/T SNP. We adopted the most probably appropriate genetic model (codominant model). Potential sources of heterogeneity were sought out via stratification and sensitivity analyses, and publication biases were estimated. Results: Between IL-8-251 AA genotype with gastric cancer risk, statistically significant association could be noted with overall gastric cancer, evidently noted in Asians, witnessed in high quality subgroup, and apparently noted in intestinal-type gastric cancer. Conclusions: Our meta-analysis indicates that IL-8-251 AA genotype is associated with the overall risk of developing gastric cancer and may seem to be more susceptible to overall gastric cancer in Asian populations. IL-8-251 AA genotype is more associated with the intestinal-type gastric cancer. IL-8-251 AA genotype is not associated with Helicobacter Pylori infection status in our meta-analysis

Run Away or Stick Together? The Impact of Organization-Specific Adverse Events on Alliance Partner Defection

Alliances are inter-organizational relationships wherein partners agree to engage in joint action and share benefits and burdens. But when might an adverse event that strikes one partner become too burdensome for another partner? Extant theories of alliance instability provide incomplete answers, which is problematic: for stricken organizations, anticipating whether their non-stricken partners will remain in the alliance can be essential for survival. Integrating insights from alliance dynamics and organizational stigma literatures, we theorize how an organization-specific adverse event affects a non-stricken partner's decision to continue with or defect from an alliance by considering factors that shift the balance between cohesive and disruptive forces. We propose that high stigmatization risk will increase the probability of partner defection through two disruptive mechanisms: relational uncertainty and stigma anxiety. Building on the idea that the same factors contributing to alliance formation may also condition partner defection, we theorize about the roles of partner resource interdependencies, relational embeddedness, and perceived partner similarity in amplifying or attenuating disruptive mechanisms triggered by an adverse event. We extend the research on partner defection and alliance instability by advancing an event-based view of alliance instability and specifying the conditions under which an alliance partner might defect

Event religion : a conceptual approach with a comparative analysis of three case studies

Meine Arbeit leistet einen Beitrag zur religionswissenschaftlichen Erforschung von Festivals, indem sie sich auf drei ungarische Festivals konzentriert und die Dimensionen eines Ereignisses analysiert. Alternative Formen der Religion, gelebte Religionen in New Age Settings und \ue4hnlichen Kontexten nehmen weltweit zu, und tempor\ue4re Veranstaltungen bieten eine der wichtigsten Plattformen f\ufcr diese Ans\ue4tze. Meine Fallstudie im ungarischen Kontext zeigt Muster und Aspekte, die auch in anderen L\ue4ndern der Welt zu finden sind. Die Studie ist ein wichtiger Beitrag, weil sie alternative und innovative Aspekte der Religion aufzeigt, die in traditionellen und institutionellen Kontexten nicht oder nur selten zu finden sind und die f\ufcr tempor\ue4re Versammlungen und Gegenkulturen spezifisch sind.In dieser Untersuchung wurden ein internationaler theoretischer Rahmen und ungarische empirische Feldforschung kombiniert, um die Merkmale von Festivalerlebnissen aufzuzeigen. F\ufcr den empirischen Teil habe ich quantitative Umfragen, qualitative Interviews und ethnographische Ans\ue4tze zur Datenerhebung verwendet. Die Analyse der empirischen Daten f\ufchrte zur Entwicklung eines vierdimensionalen Modells der Event-Religion, das als konzeptioneller Ansatz und auch als empirisches Raster fungiert.Der Vergleich dreier Festivals mit unterschiedlichem Hintergrund (ein Achtsamkeitsfestival, eine katholische Veranstaltung und ein Musikfestival) zeigte die Gemeinsamkeiten und Unterschiede dieser vier Dimensionen auf. Es zeigt, dass dieses Forschungsmodell in allen drei Kontexten anwendbar ist. So schlage ich vor, es in Zukunft in anderen Kontexten tempor\ue4rer Veranstaltungen zu testen. Um die empirische Forschung effizienter zu gestalten, habe ich au ferdem das Konzept \u201ereligionesque\u201d als Oberbegriff f\ufcr die vielen Begriffe eingef\ufchrt, die religionsbezogene Erlebnisse und Ans\ue4tze beschreiben. Dieses Konzept kann den Forschenden helfen, Begriffe auszuschlie fen, die von den Forschungssubjekten abgelehnt oder mit Vorurteilen behaftet sind, statt sie dem Subjekt aufzudr\ue4ngen, wobei die Tatsache, dass es religi\uf6se Verbindungen gibt, erhalten bleibt.Meine Forschung bestand aus vier Phasen: In der ersten Phase habe ich untersucht, welche Instrumente und Fragen verwendet werden k\uf6nnen, um die Religionszugeh\uf6rigkeit der Teilnehmenden des Everness-Achtsamkeitsfestivals zu messen. In der zweiten Phase habe ich untersucht, mit welchen Merkmalen und Theorien die Dimensionen Spatiotemporalit\ue4t, Symbole, Gemeinschaft und innere Erlebnisse beim Everness-Festival beschrieben werden k\uf6nnen. In der dritten Phase habe ich die Frage beantwortet, inwiefern sich Event-Religion als konzeptioneller Ansatz und Methode auf der Grundlage der beobachteten Dimensionen und durch die Analyse der damit verbundenen Fragen etablieren l\ue4sst. In der vierten Phase wurden zwei vergleichende Feldforschungen durchgef\ufchrt, um zu pr\ufcfen, ob die Event-Religiosit\ue4t auf andere Kontexte mit anderen Merkmalen \ufcbertragbar ist.Ich habe die vier Dimensionen der Event-Religiosit\ue4t vorgestellt und sie mit theoretischen Rahmen und empirischen Befunden erl\ue4utert. Ich konnte zeigen, wie diese empirisch genutzt werden k\uf6nnen.Schlie flich habe ich Event-Religion als konzeptionellen Ansatz definiert, und zwar als ein zeitgen\uf6ssisches \u201ereligionesque\u201c Ph\ue4nomen, das in tempor\ue4ren Ereignissen auftritt und durch vier Dimensionen untersucht werden kann. Event-Religion als Ph\ue4nomen schafft eine tempor\ue4re Gemeinschaft durch gemeinsame Aktivit\ue4ten, bildet eine quasi-liminale Phase und verleiht dabei dem Ort, der Zeit und den Symbolen eine religionesque Bedeutung. W\ue4hrend des Ereignisses zeigt die Person eine hohe Empf\ue4nglichkeit f\ufcr mystische, Gipfel-, Resonanz- und Flow-Erlebnisse und macht so eine vor\ufcbergehende religionesque Erfahrung.My work contributes to the research of festivals by focusing on three Hungarian festivals and exploring the dimensions of an event that can be interpreted from a religious studies perspective. Alternative forms of religion, vernacular and lived religion in New Age and similar settings are growing worldwide, and temporary events provide one of the main platforms for these approaches. My case study in the Hungarian context shows patterns and aspects that are also present in other countries of the world. It is an important topic for discussion because it reveals alternative and innovative aspects of religion that are not or rarely found in traditional and institutional settings, and that are specific to temporary gatherings and countercultures.This research used an international theoretical framework and Hungarian empirical fieldwork to show the characteristics of festival experience. For the empirical part, I used quantitative surveys, qualitative interviews and moderate participant observation to collect data. The analysis of the collected data and empirical findings resulted in a 4-dimensional model of event religion, which I use not only as a conceptual approach but also as an empirical method. The comparison of three festivals with different backgrounds (a mindfulness festival, a Catholic event and a music festival) showed the similarities and differences of these four dimensions and finally I concluded that this research model is applicable in all three settings and suggested to test it in different settings (any temporary event, not only festivals) in the future. I also introduced the concept of religionesque as an umbrella term for the many concepts that describe religion-related experiences and approaches, in order to make empirical research more efficient. This term can help the researcher to exclude concepts that are rejected or prejudiced by the subjects of the research, rather than imposing them on the subject, while still retaining the fact of the existence of religious connections.There were four stages to my research. In the first stage, (1) I examined what tools and questions should be used to measure the religious affiliation of participants at the Everness mindfulness festival. In the second stage, (2) I explored what characteristics, concepts and theories could be used to describe the dimensions of spatiotemporality, symbols, community and inward experience at the Everness Festival. In the third stage (3) I sought to answer the question of whether event religion can be established as a conceptual approach and method on the basis of the observed dimensions and by analysing the questions related to them. The fourth stage (4) was to conduct two comparative fieldworks to test whether event religion is applicable to other settings with different characteristics.My findings revealed information about 1) contemporary Hungarian religiosity and alternative forms in event settings, and 2) phenomena that are not unique to Hungarians, but may show some aspects of a global phenomenon. I presented the four dimensions of event religion experience and explained them with theoretical frameworks and empirical findings. I have shown how these can be used empirically.Finally, I have provided a definition for my approach. Event religion as a conceptual approach describes a contemporary religionesque phenomenon that occurs in temporary events and can be examined through four dimensions. Event religion as a phenomenon creates a temporary community through shared activities, forms a quasi-liminal phase and thereby endows the place, time and symbols present with religionesque significance. During this period, the person shows a high responsiveness to mystical, peak, resonant and flow experiences, thus gaining a temporary religionesque experience.submitted by S\ue1ra Eszter HeidlLiteraturverzeichnis: Seite 311-323Dissertation Universit\ue4t Graz 2023Zusammenfassung auf englisc