Genes Encoding Recognition of the Cladosporium fulvum Effector Protein Ecp5 Are Encoded at Several Loci in the Tomato Genome

The molecular interactions between tomato and Cladosporium fulvum have been an important model for molecular plant pathology. Complex genetic loci on tomato chromosomes 1 and 6 harbor genes for resistance to Cladosporium fulvum, encoding receptor like-proteins that perceive distinct Cladosporium fulvum effectors and trigger plant defenses. Here, we report classical mapping strategies for loci in tomato accessions that respond to Cladosporium fulvum effector Ecp5, which is very sequence-monomorphic. We screened 139 wild tomato accessions for an Ecp5-induced hypersensitive response, and in five accessions, the Ecp5-induced hypersensitive response segregated as a monogenic trait, mapping to distinct loci in the tomato genome. We identified at least three loci on chromosomes 1, 7 and 12 that harbor distinct Cf-Ecp5 genes in four different accessions. Our mapping showed that the Cf-Ecp5 in Solanum pimpinellifolium G1.1161 is located at the Milky Way locus. The Cf-Ecp5 in Solanum pimpinellifolium LA0722 was mapped to the bottom arm of chromosome 7, while the Cf-Ecp5 genes in Solanum lycopersicum Ontario 7522 and Solanum pimpinellifolium LA2852 were mapped to the same locus on the top arm of chromosome 12. Bi-parental crosses between accessions carrying distinct Cf-Ecp5 genes revealed putative genetically unlinked suppressors of the Ecp5-induced hypersensitive response. Our mapping also showed that Cf-11 is located on chromosome 11, close to the Cf-3 locus. The Ecp5-induced hypersensitive response is widely distributed within tomato species and is variable in strength. This novel example of convergent evolution could be used for choosing different functional Cf-Ecp5 genes according to individual plant breeding needs

Late Snack

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The prophets and transtextuality in the dead sea scrolls

The course combined different interrelated perspectives of modern Dead Sea Scrolls research. First, it focused on the relationship between the texts that we now call biblical or canonical and those texts which scholars have called parabiblical and which are related, “in the second degree,” to those biblical texts. Second, it asked questions about the literary and textual nature of those parabiblical texts in relation to the biblical ones. If the dependence of parabiblical texts on biblical on..

American Association of Applied Linguistics (AAAL) and Language Testing Research Colloquium (LTRC)

My goal in attending these two conferences was to find papers that would be of interest to my Master’s level students in the MA TESOL and ESL Certificate programs. Specifically, I used some of the information presented at these conferences to share with students in my ESL Teaching Methods (TEL6310) and ESL Assessment (TEL6320), and Advanced Assessment (TEL6320) classes

Redemption Theology in Mystical Convent Drama : "The Already and the Not Yet" in Hildegard of Bingen's Ordo virtutum and Marcela de San Félix's Breve festejo

Este estudo explora, de forma central, a divindade distintamente corporal revelada através de paradigmas místicos em duas peças da religiosa Hildegard de Bingen (1098-1179): Ordo virtutum, uma peça convincente atribuída à Marcela de São Félix (1605-1687), Breve festejo que se hizo para nuestra Madre priora y a alegrar la comunidad la noce de los reyes deste año 1653. Ela destaca e analisa o fato de que, em ambas as peças, várias relações triádicas apontam a presença essencial da segunda pessoa da Trindade, em Trindade mística. O principal argumento é que uma particular divindade cristocêntrica mística tem conotações teológicas que carregam investigação contra a problematização geral do elemento corpóreo na mística relacional e economia teológica ao longo do século XVII. O documento articula que uma divindade particular humana mística pode ter sido subestimada na prática cristã de misticismo a partir dos tempos medievais e exegetas, porque a tendência para a transcendência sobre a imanência no misticismo pode até ser considerada como teologicamente incompleta à luz da teologia da redenção cristã (católica). Ele termina mostrando como o "já e ainda não" é mencionado em ambas as peças, e tira algumas conclusões teológicas relevantes que estão em resposta à divindade transcendente geralmente privilegiada no misticismo, obedecendo a outras obras, tanto de Bingen e São Félix, para fundamentar a teologia que pode sem dúvida ser atribuída a eles. Ao longo do caminho, os aspectos relevantes de diferentes entendimentos de emoções, entre eles o conceito dos humores, a compreensão aristotélica da relação entre as virtudes (cristão) e o reino emocional, o papel central do eros na prática mística e implicações teológicas do mesmo será elevado, de acordo com o tema de um determinado volume.This study most centrally explores the distinctly corporeal divinity that is revealed through mystical paradigms in two plays by female religious: Hildegard of Bingen's (1098-1179) Ordo virtutum and a play convincingly attributed to Marcela de san Félix (1605-87), Breve festejo que se hizo para nuestra Madre priora y a alegrar la comunidad la noce de los reyes deste año 1653. It highlights and analyzes the fact that, in both plays, various triadic relationships point to the essential presence of the second person of the Trinity in the mystical Godhead. The central argument is that a particularly Christocentric mystical divinity has theological connotations which bear investigation against the general problematization of the corporeal element in the mystical relational and theological economy through the seventeenth century. The paper articulates why a particularly human mystical divinity might have been undervalued in the Christian practice of mysticism from Medieval times onward, and exegetes why the bias toward transcendence over immanence in mysticism might even be regarded as theologically incomplete in the light of (Catholic) Christian redemption theology. It ends by showing how the "already and not yet" is alluded to in both plays, and draws some relevant theological conclusions which stand in answer to the transcendent deity usually privileged in mysticism, hearkening to other works by both Bingen and san Félix to substantiate the theology which can arguably be attributed to them. Along the way, relevant aspects of different understandings of emotions-among them the concept of the humors, the Aristotelian understanding of the relationship between the (Christian) virtues and the emotional realm, and the central role of eros in the mystical practice and the theological implications of the same-will be raised, according to the theme of this particular volume

Consuming Communities: U.S. Women's Regionalism and Consumer Culture, 1870-1930

Literary regionalism has always faced critical devaluation, both at the time of its greatest popularity in the late nineteenth century and during its critical rediscovery in the past twenty years. Even those critics who seek to laud regionalist texts for offering alternatives to dominant national narratives assume that regionalism is removed from centers of power and authority and not involved in the creation of national identity. Regional literature's peripheral communities, inhabitants, and localized lives were seen as somehow more authentically American than urban scenes and city dwellers, but paradoxically regionalism's purported authenticity also doomed the genre in the face of the rising changes brought by modernity and literary modernism. My dissertation argues that regional literature by American women of the late nineteenth and early twentieth centuries was not only a product of the expanding consumer culture, but was also fundamentally engaged with this culture, using consumer goods to attempt to define and control the communities they depict. This claim challenges concepts of regionalist literature as a marginal generic category as well as traditional beliefs about the consumer economy's destructive impact on regional community identities. Through my examination of texts by Sarah Orne Jewett, Mary Wilkins Freeman, Edith Wharton, Anzia Yezierska, and Willa Cather, I challenge prevailing notions of regional literature's marginal status. In these texts, individuals consume to both validate their sense of community and attempt to realize their ambitions for social mobility. In doing so, regionalist authors use consumer objects and material exchange to reimagine communities that transgress the presumably fixed margins of the local to promote fluid, permeable notions of modernity and national identity