Oxidative Stress, Antioxidants, and Alzheimer Disease

CAESURAE: POETICS OF CULTURAL TRANSLATION, 2022

The Malayalam film Kumbalangi Nights (2019) received wide appreciation as a mainstream/popular movie which decoded masculinity. This article attempts a close reading of the film to see how the film unsettles the usual representation of 'the hero' in Malayalam/Indian films. It argues that Kumbalangi Nights can actually be read as a satire of the filmic hero usually seen in the earlier decades' Superstar films in Malayalam. It argues that what Kumbalangi Nights does is to show that the 'hegemonic masculinity' which hero centric popular Malayalam/Indian films celebrate is actually 'toxic masculinity'. The institution of family is quite central in keeping the gender divisions intact. The article also tries to point out that our set understanding about the 'proper' middle class family as the space of ideal domestic contentment, as usually depicted in popular movies, is shattered in Kumbalangi Nights. It also tries to delineate how the agency of women is central to the narrative of the film in the unravelling of toxic masculinity and in problematising power relations within the family. The article argues that the film shows the inside of the ideal middle class household as a place of power play, where women are most often living in constant fear; it is the space of the most violent attacks-physical and emotional-against women and children. It reads that Kumbalangi Nights offers an alternate model of family based on love, empathy, kindness and virtue rather than relation through body fluids. The article is divided into five sections: the first section gives the theoretical framework of the article, the second section introduces the plot and setting of the movie, the third section-Men of Kumbalangi and Masculinity-is further divided into two parts which look at the film's undoing of the concept of hero and hegemonic masculinity and its portrayal of other masculinities. The fourth section presents a critique of the normative middle class family in the film. The fifth section analyses the characterization of women in the film and its importance in the undoing of the hegemonic masculinity and power play in the normative family. The final section concludes the article by briefly placing Kumbalangi Nights against the Malayalam Superstar films of the 1990s and 2000s to bring out the contrast and ends by opening up further possibilities of research on the film.

Academia Letters, 2021

Historia Contemporánea

Nicola Laneri (ed.), The Sacred Body: Materializing the Divine through Human Remains in Antiquity, 2021

The Classic Maya projected cosmic dominions into the human body and its constituents. Relying on the information of the pictorial, hieroglyphic record, and archaeologically retrieved human remains, we infer and discuss the multifarious roles of divine entities and forces that were believed to reside in living and dead bodies. The notion of such encapsulated divine matter was intrinsically entwined with the idea that bodies and their vitalizing essences were to “feed” divine entities. Human corporeal matter was therefore prized as the supreme food during merit-making with the gods and until recently, humans themselves supreme “foodstaples”, which vitalized the cosmos at the pulse of consecrated time intervals. Victims were prepared and slaughtered in prescribed ways to liberate their animate essences (mainly the heart and blood) effectively. Although violence has been abundantly recorded in Maya iconography and in so-called termination deposits, only the last two decades of scholarship have seen methodological and interpretive strides towards a more nuanced study of ancient sacrificial practices and a reconstruction of different choreographies of ritual slaughter by way of decapitation and/or heart extraction. Each procedure provides cues regarding the ceremonial devices and reifies concepts of the human body as a cosmic model and conduit. In the aftermath of ritualized slaughter, the sanctified fleshly remnants would often be processed and partitioned, exhibited and used as powerful trophies or relics. We close this essay by reviewing notions of ritualized violence in political and militaristic agendas versus substitute violence as an effective form of creating community. Los mayas clásicos proyectaron los dominios cósmicos en el cuerpo humano y sus componentes. Basándonos en la información del registro pictórico, jeroglífico y los restos humanos recuperados arqueológicamente, inferimos y discutimos los múltiples roles de las entidades y fuerzas divinas que se creía que residían en cuerpos vivos y muertos. La noción de tal materia divina encapsulada estaba intrínsecamente entrelazada con la idea de que los cuerpos y sus esencias vitalizadoras debían "alimentar" a las entidades divinas. Por lo tanto, la materia corpórea humana era apreciada como el alimento supremo durante la creación de méritos con los dioses y los propios humanos así mismos eran “alimentos básicos” supremos, que vitalizaban el cosmos al pulso de intervalos de tiempo consagrados. Las víctimas fueron preparadas y sacrificadas en formas prescritas para liberar sus esencias animadas (principalmente el corazón y la sangre) de manera efectiva. Aunque la violencia se ha registrado abundantemente en la iconografía maya y en los llamados depósitos de terminación, solo las dos últimas décadas de estudios han visto avances metodológicos e interpretativos hacia un estudio más matizado de las prácticas sacrificiales antiguas y una reconstrucción de diferentes coreografías de matanzas rituales: a modo de ejemplo. de decapitación y / o extracción de corazón. Cada procedimiento proporciona pistas sobre los dispositivos ceremoniales y ratifica los conceptos del cuerpo humano como modelo y conducto cósmico. A raíz de la matanza ritualizada, los restos carnales santificados a menudo se procesaban y dividían, exhibían y usaban como poderosos trofeos o reliquias. Cerramos este ensayo revisando las nociones de violencia ritualizada en las agendas políticas y militaristas versus la violencia sustitutiva como una forma efectiva de crear comunidad.

Even though the transition to accrual accounting has been the most notable reform of government accounting in the last two decades for many countries, there remains considerable room (and indeed there is a need) for further debate and research. While IFAC has issued the IPSASs (International Public Sector Accounting Standards) in order to be applied to the public sector entities, there is a lack of conceptual framework which is really required for transferring accrual accounting concepts into public sector. For instance, accrual accounting is based on some principles and postulations (e.g. matching principle and going concern postulate) that have been used for decades as an obstacle in the way of its adoption in the public sector. These principles and postulations need a further clarification and making clear how they can be applied to the public sector. While ASB-UK (2005) has attempted to develop a conceptual framework for the public sector entities in its Statement of Principles for Financial Reporting –Proposed Interpretation for Public Benefit Entities, the clarification of accrual accounting principles and postulations and making clear how they can be applied to the public sector have not clearly been considered. Consequently, there is a need for further research to develop a conceptual framework that can take into consideration such clarification. This paper is a small step in this direction. Therefore, this paper aims at clarifying some of the accrual accounting principles and postulations that their application can create confusion within the public sector and making clear how such principles and postulations can be applied to the public sector in order to facilitate the adoption of accrual accounting.

2020

Hamas Arap cografyasinin neredeyse her kosesine yayilmis Ihvan’in tarihsel ve ideolojik mirasini Filistin halkinin kendine has gelistirdigi yasam karakteristigiyle harmanlamis bir orguttur. Bu miras ve karakteristik uzerine Hamas, kuruldugu tarih olan 1987’den itibaren Filistin direnisinin bir sorumluluk oldugu ve isgal altindaki topraklarin terk edilemeyecegi ulkusunden hareketle Israil devletine karsi en on saflarda mucadele etmektedir. Hatta zaman icerisinde Filistin meselesinde belirleyici basat aktorlerden birisi haline gelmistir. Hal boyleyken, Filistin meselesinin Ortadogu bolgesinin temel meselelerinden hatta belki de en temel meselesi olmasi hasebiyle Hamas Ortadogu’da onem arz eden devlet disi aktorlerden birisi olarak karsimiza cikmaktadir. Buradan hareketle, eldeki bu calisma Hamas’i anlamanin oncul kosulu olan orgutun Ihvan gecmisini irdelemektedir. Ardindan Israil isgalinin getirdigi tecrubeyle Hamas’i ortaya cikaran Filistin’e ozgu yerel kosullarin altini cizmekte ve ...

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