Transglutaminase II (TG2) is a complex protein with five different reported activities. Increases in TG2 expression and TGase activity have previously been observed during wound healing in rat studies; however, it has been unclear whether these phenomena were directly involved in the healing process or if they were simply a by-product of it. The aims of this thesis were, thus, to determine if TG2 plays a role in wound healing in vivo and to elucidate the mechanism of any effects TG2 may have at the cellular level. TG2 ablation resulted in delayed wound healing. To gain mechanistic insight into this abnormality, primary fibroblast cultures from TG2-knockout and wildtype mouse embryos were analysed. TG2-null fibroblasts displayed decreased adhesion and integrin signalling during initial stages of adhesion. Intriguingly, TG2-null cells showed faster activation of Rac1 and RhoA in response to adhesion. Long-term adhesion of TG2-null fibroblasts resulted in increased basal phosphorylation of FAK and number of paxillin-stained focal adhesions, enhanced PI3-kinase signalling, faster actin dynamics and altered activation of p44/42 MAPK. These results are indicative of futile cycling of intracellular signalling pathways resulting from reduced focal adhesion turnover in the TG2-knockout fibroblasts. Rescue experiments demonstrated that TG2-mediated effects on cell adhesion occurred in the extracellular environment and that neither GTP-binding nor TGase activity is required for these effects. Results further showed that a ???compact??? conformation of TG2 was not required for this role of TG2. Interestingly, addition of recombinant TG2 to the extracellular environment increased cell spreading of TG2-null cells to a level far greater than that seen in wildtype cells, which did not increase their spreading in response to exogenous TG2. Demonstration of faster activation of the small GTPases in the TG2-null MEFs, and the apparent inhibition of exogenous TG2???s extracellular effects on cell spreading by endogenous protein in the wildtype cells, provide tantalising evidence for a role for intracellular TG2 in regulating activation of the small GTPases to promote efficient fibroblast migration. This work identifies TG2 as a facilitator of efficient wound closure through extracellular effects on integrin-mediated signalling and intracellular effects on activation of the small GTPases.

Abstract The implementation and delivery of prison rehabilitation programs is crucial to the successful restoration and reintegration of incarcerated people. However, the high recidivism rate nationwide is a clear indication that the current prison programs are not working. Furthermore, it is common knowledge that the core content of most prison-based programs are designed through Western lenses and facilitated predominantly by non-Indigenous program providers. This has greatly impacted on the progression of those Indigenous peoples who come from diverse cultural backgrounds, speak other languages and who have very limited numeracy and literacy levels, hence hindering their rehabilitation and restoration processes. Another factor of concern is the current retributive model of ‘correcting’ or prison-for-punishment approach as opposed to a more therapeutic model of ‘restoring’ or healing-in-justice approach. The aim of this study is to explore viable ways of achieving rehabilitation and restoration in an effort to address the disproportionate representation of Aboriginal, Torres Strait Islander and Māori individuals and families in the Queensland and New Zealand criminal justice systems. The study provides the opportunity for Aboriginal, Torres Strait Islander and Māori peoples who have been in custody to put forward their voices about the effectiveness or benefits of prison-based programs, and culturally-specific programs offered in Queensland and New Zealand prisons. It also opens up the debate about the importance of utilising culture-as-rehabilitation when dealing with Indigenous people in custody; hence, the voices of Indigenous program providers from Queensland and New Zealand have been instrumental in bringing this issue to the forefront. This research utilised qualitative Indigenous research methodologies and guided by an Indigenous epistemological framework. Whilst a set of informal interview questions guided the process; the use of mir atager or Indigenous yarning modalities was a core aspect of communication during the data collection. With the consent of all participants, the interviews were tape recorded verbatim and analysed thematically with the use of a culturally appropriate colour coding method. In conducting comparative cross-cultural research between Queensland and New Zealand, I was guided by the skills and expertise of an Indigenous research advisor, a cultural supervisor and language interpreters and advisers. Twenty-one Aboriginal, Torres Strait Islander and Māori participants shared their stories. The findings arising from the yarnings have identified the cultural inappropriateness of mainstream prison programs and the lack of culturally-specific programs, particularly in the prisons in Queensland. The voices of Indigenous program providers in Queensland also highlighted the lack of Corrective Services recognition for, and accreditation of their programs. A key issue arising from the data is the lack of culturally relevant and gender-specific programs that addresses the special needs of Indigenous women in Queensland and New Zealand prisons. Also arising from the people’s voices is the need for more pre-release and post-release support to assist in their journey from prison to community. In consideration of the endemic representation of Indigenous peoples in custody as noted above, the research strongly advocates for the funding and establishment of Indigenous-specific prison support services in the community and in the correctional centres to cater for the culturally-specific needs of Indigenous peoples in their journey from prison to community. This research documented the complex and multi-layered issues facing Aboriginal, Torres Strait Islanders and Māori peoples in the criminal justice system and calls for a more healing-in-justice approach utilising culture-as-rehabilitation methods to correcting the behaviours of Indigenous people who come before the criminal justice system. Last, but not least, the research respects and acknowledges the pain and suffering of those who have been victims of crime, and thereby it is envisaged that the findings of this research will assist in the creation of safer and whole communities.

Abstract The implementation and delivery of prison rehabilitation programs is crucial to the successful restoration and reintegration of incarcerated people. However, the high recidivism rate nationwide is a clear indication that the current prison programs are not working. Furthermore, it is common knowledge that the core content of most prison-based programs are designed through Western lenses and facilitated predominantly by non-Indigenous program providers. This has greatly impacted on the progression of those Indigenous peoples who come from diverse cultural backgrounds, speak other languages and who have very limited numeracy and literacy levels, hence hindering their rehabilitation and restoration processes. Another factor of concern is the current retributive model of ‘correcting’ or prison-for-punishment approach as opposed to a more therapeutic model of ‘restoring’ or healing-in-justice approach. The aim of this study is to explore viable ways of achieving rehabilitation and restoration in an effort to address the disproportionate representation of Aboriginal, Torres Strait Islander and Māori individuals and families in the Queensland and New Zealand criminal justice systems. The study provides the opportunity for Aboriginal, Torres Strait Islander and Māori peoples who have been in custody to put forward their voices about the effectiveness or benefits of prison-based programs, and culturally-specific programs offered in Queensland and New Zealand prisons. It also opens up the debate about the importance of utilising culture-as-rehabilitation when dealing with Indigenous people in custody; hence, the voices of Indigenous program providers from Queensland and New Zealand have been instrumental in bringing this issue to the forefront. This research utilised qualitative Indigenous research methodologies and guided by an Indigenous epistemological framework. Whilst a set of informal interview questions guided the process; the use of mir atager or Indigenous yarning modalities was a core aspect of communication during the data collection. With the consent of all participants, the interviews were tape recorded verbatim and analysed thematically with the use of a culturally appropriate colour coding method. In conducting comparative cross-cultural research between Queensland and New Zealand, I was guided by the skills and expertise of an Indigenous research advisor, a cultural supervisor and language interpreters and advisers. Twenty-one Aboriginal, Torres Strait Islander and Māori participants shared their stories. The findings arising from the yarnings have identified the cultural inappropriateness of mainstream prison programs and the lack of culturally-specific programs, particularly in the prisons in Queensland. The voices of Indigenous program providers in Queensland also highlighted the lack of Corrective Services recognition for, and accreditation of their programs. A key issue arising from the data is the lack of culturally relevant and gender-specific programs that addresses the special needs of Indigenous women in Queensland and New Zealand prisons. Also arising from the people’s voices is the need for more pre-release and post-release support to assist in their journey from prison to community. In consideration of the endemic representation of Indigenous peoples in custody as noted above, the research strongly advocates for the funding and establishment of Indigenous-specific prison support services in the community and in the correctional centres to cater for the culturally-specific needs of Indigenous peoples in their journey from prison to community. This research documented the complex and multi-layered issues facing Aboriginal, Torres Strait Islanders and Māori peoples in the criminal justice system and calls for a more healing-in-justice approach utilising culture-as-rehabilitation methods to correcting the behaviours of Indigenous people who come before the criminal justice system. Last, but not least, the research respects and acknowledges the pain and suffering of those who have been victims of crime, and thereby it is envisaged that the findings of this research will assist in the creation of safer and whole communities.

This thesis examines how narratives of illness become therapeutic narratives. The method is to engage closely with (mainly Australian) texts � literary accounts of illness � in order to identify key elements that effect a healing function (healing is distinguished from cure). Textual analysis is placed in the frame of medical information about the relevant conditions, and theoretical perspectives that provide a cultural and historical setting for illness writing. Bio-medical discourse foregrounds the clinical process of diagnosis, investigation and treatment and relegates the personal meanings of illness to secondary place. The thesis explores ways in which the patient�s account provides an alternative discourse that supplements � and at times challenges � the medical discourse. Illness foregrounds the body, and illness narratives confront the reality of embodied experience. Illness that is chronic or incurable, ageing, physical and mental decline, and the inescapable prospect of death confront the patient with the need to find meaning in experience. Narratives of illness may serve as ventilation, diversion or escape for the patient. They may provide practical help, information and consolation to family and carers, and others who suffer with the condition. These are valuable functions, but I argue that illness writing may embody more powerful therapeutic elements that transform and give meaning to the illness as part of the individual�s life story. Key therapeutic functions identified are perversity, empowerment and transformation. Healing can begin with the empowerment of telling one�s story. Illness stories may challenge the stigma and the subordination associated with disease. They can affirm a sense of belonging and community where illness intersects with other forms of marginalization. Powerful illness narratives are often characterised by perversity, overturning the assumptions of dominant cultural discourses � including those that place authority with the medical practitioner and demand acquiescence from the patient. The most powerful therapeutic narratives transform the story of illness into a new story.

Thesis (M.A.)--St. John's Seminary, 1989. / Bibliography: leaves [129]-137.

Diss. (sammanfattning) Umeå : Univ., 2004. / Härtill 4 uppsatser.

Diss. (sammanfattning) Umeå : Univ., 2007. / Härtill 4 uppsatser.

Thesis (D. Min.)--Trinity Lutheran Seminary, Columbus, Ohio, 1993. / Includes bibliographical references.

Thesis (Ph.D.)--Duquesne University, 2008. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 231-271) and index.

Thesis (MTh.(R)) - University of Glasgow, 2008. / MTh.(R) thesis submitted to the Department of Theology and Religious Studies, Faculty of Arts, University of Glasgow, 2008. Includes bibliographical references. Print version also available.