Current and Potential Treatments for Reducing Campylobacter Colonization in Animal Hosts and Disease in Humans

Campylobacter jejuni is the leading cause of bacteria-derived gastroenteritis worldwide. In the developed world, Campylobacter is usually acquired by consuming undercooked poultry, while in the developing world it is often obtained through drinking contaminated water. Once consumed, the bacteria adhere to the intestinal epithelium or mucus layer, causing toxin-mediated inhibition of fluid reabsorption from the intestine and invasion-induced inflammation and diarrhea. Traditionally, severe or prolonged cases of campylobacteriosis have been treated with antibiotics; however, overuse of these antibiotics has led to the emergence of antibiotic-resistant strains. As the incidence of antibiotic resistance, emergence of post-infectious diseases, and economic burden associated with Campylobacter increases, it is becoming urgent that novel treatments are developed to reduce Campylobacter numbers in commercial poultry and campylobacteriosis in humans. The purpose of this review is to provide the current status of present and proposed treatments to combat Campylobacter infection in humans and colonization in animal reservoirs. These treatments include anti- Campylobacter compounds, probiotics, bacteriophage, vaccines, and anti -Campylobacter bacteriocins, all of which may be successful at reducing the incidence of campylobacteriosis in humans and/or colonization loads in poultry. In addition to reviewing treatments, we will also address several proposed targets that may be used in future development of novel anti- Campylobacter treatments

Primordialists and Constructionists: a typology of theories of religion

This article adopts categories from nationalism theory to classify theories of religion. Primordialist explanations are grounded in evolutionary psychology and emphasize the innate human demand for religion. Primordialists predict that religion does not decline in the modern era but will endure in perpetuity. Constructionist theories argue that religious demand is a human construct. Modernity initially energizes religion, but subsequently undermines it. Unpacking these ideal types is necessary in order to describe actual theorists of religion. Three distinctions within primordialism and constructionism are relevant. Namely those distinguishing: a) materialist from symbolist forms of constructionism; b) theories of origins from those pertaining to the reproduction of religion; and c) within reproduction, between theories of religious persistence and secularization. This typology helps to make sense of theories of religion by classifying them on the basis of their causal mechanisms, chronology and effects. In so doing, it opens up new sightlines for theory and research

Standard of civilization, nomadism and territoriality in nineteenth-century international society

In this chapter, the encounter between the Russian Empire and the nomads of the Eurasian steppe in the nineteenth century is analyzed using the theoretical framework of the standard of civilization. The creation of the Westphalian state-model in Europe in the seventeenth century, linked to the later emergence of the notion of the standard of civilization led to the ‘othering’ of the nomads of the Eurasian steppe as barbarians, as a threat to the borders of civilized Europe. The chapter presents also an argument to define ‘territoriality’ as not only an institution of international society of the time but also as a distinctive quality and requirement for being considered ‘civilized’. In this analytical framework, the nomads become the ‘other’, the ‘alien’, the ‘menace’, onto which projections of rationality and modernity were cast in order to prevent threats to Russia’s European and civilized identity. The chapter sheds light on the encounter between ‘fixed’ and ‘mobile’ units in the course of expansion of international society; contextualizes the role played by nomadic tribes in resisting the application of Westphalian spatial categories in the Eurasian space; and scrutinizes what the role of nomads was in constructing a European, civilized identity.PostprintPeer reviewe

Evolutionary History of Hunter-Gatherer Marriage Practices

Background: The universality of marriage in human societies around the world suggests a deep evolutionary history of institutionalized pair-bonding that stems back at least to early modern humans. However, marriage practices vary considerably from culture to culture, ranging from strict prescriptions and arranged marriages in some societies to mostly unregulated courtship in others, presence to absence of brideservice and brideprice, and polyandrous to polygynous unions. The ancestral state of early human marriage is not well known given the lack of conclusive archaeological evidence. Methodology: Comparative phylogenetic analyses using data from contemporary hunter-gatherers around the world may allow for the reconstruction of ancestral human cultural traits. We attempt to reconstruct ancestral marriage practices using hunter-gatherer phylogenies based on mitochondrial DNA sequences. Results: Arranged marriages are inferred to go back at least to first modern human migrations out of Africa. Reconstructions are equivocal on whether or not earlier human marriages were arranged because several African hunter-gatherers have courtship marriages. Phylogenetic reconstructions suggest that marriages in early ancestral human societies probably had low levels of polygyny (low reproductive skew) and reciprocal exchanges between the families of marital partners (i.e., brideservice or brideprice). Discussion: Phylogenetic results suggest a deep history of regulated exchange of mates and resources among lineages tha

Lived religion: Rethinking human nature in a neoliberal age

This article considers the relationship between philosophy of religion and an approach to the study of religion, which prioritises the experience of lived religion. Considering how individuals and communities live out their faith challenges some of the assumptions of analytic philosophers of religion regarding the position the philosopher should adopt when approaching the investigation of religion. If philosophy is understood principally as a means for analysing belief, it will have little space for an engagement with what it feels like to live out one’s faith

Cumulative culture in nonhumans : overlooked findings from Japanese monkeys?

The authors thank Corpus Christi College (Cambridge) for funding DS’s visit to Koshima and Prof. Tetsuro Matsuzawa for funding WCM’s visit to Koshima.Cumulative culture, generally known as the increasing complexity or efficiency of cultural behaviors additively transmitted over successive generations, has been emphasized as a hallmark of human evolution. Recently, reviews of candidates for cumulative culture in nonhuman species have claimed that only humans have cumulative culture. Here, we aim to scrutinize this claim, using current criteria for cumulative culture to re-evaluate overlooked qualitative but longitudinal data from a nonhuman primate, the Japanese monkey (Macaca fuscata). We review over 60 years of Japanese ethnography of Koshima monkeys, which indicate that food-washing behaviors (e.g., of sweet potato tubers and wheat grains) seem to have increased in complexity and efficiency over time. Our reassessment of the Koshima ethnography is preliminary and nonquantitative, but it raises the possibility that cumulative culture, at least in a simple form, occurs spontaneously and adaptively in other primates and nonhumans in nature.Publisher PDFPeer reviewe

The role of self-gentrification in sustainable tourism: Indigenous entrepreneurship at Honghe Hani Rice Terraces World Heritage Site, China

This article examines three forms of tourism gentrification occurring within the newly inscribed (2013) Honghe Hani Rice Terraces UNESCO World Heritage Site in Yunnan, China. The indigenous Hani and Yi communities who populate this remote mountainous area, possess distinct cultural practices that have supported the rice terrace ecosystem for centuries. This article draws on interviews and non-participant observation conducted with inhabitants and newcomers to analyse the types of gentrification occurring within the site. We argue that indigenous cultural practices, and consequently rice cultivation in the area, are threatened by gentrifier-led and state-led gentrification combined with high levels of outward migration of indigenous persons. This could pose a significant threat to the sustainability of tourism at this site and may ultimately compromise the site’s World Heritage Status. In the midst of these dangers, some indigenous people are shown to be improving their socioeconomic standing – and becoming “middle class” or “gentry” – particularly through adopting entrepreneurial strategies gleaned from their encounters with outside-gentrifiers and tourists. This article proposes the concept of “self-gentrification” as a way to describe individuals who seek to improve themselves and their own community, while under threat of gentrification

Sociology’s missed opportunity: John Stuart-Glennie’s lost theory of the moral revolution, also known as the axial age

In 1873, 75 years before Karl Jaspers published his theory of the Axial Age in 1949, unknown to Jaspers and to contemporary scholars today, Scottish folklorist John Stuart Stuart-Glennie elaborated the first fully developed and nuanced theory of what he termed “the Moral Revolution” to characterize the historical shift emerging roughly around 600 BCE in a variety of civilizations, most notably ancient China, India, Judaism, and Greece, as part of a broader critical philosophy of history. He continued to write on the idea over decades in books and articles and also presented his ideas to the fledgling Sociological Society of London in 1905, which were published the following year in the volume Sociological Papers, Volume 2. This article discusses Stuart-Glennie’s ideas on the moral revolution in the context of his philosophy of history, including what he termed “panzooinism”; ideas with implications for contemporary debates in theory, comparative history, and sociology of religion. It shows why he should be acknowledged as the originator of the theory now known as the axial age, and also now be included as a significant sociologist in the movement toward the establishment of sociology