No description available.

No description available.

No description available.

Many genes are activated to influence the self-destruction programme of the cell. This programme entails synchronised instigation and implementation of numerous subprograms. The arrival of gene targeting aided in the determining of the functions of novel genes. Such genes may have been sequenced, but not functionally characterised. The fulfillment of this requirement through gene targeting technology has swiftly developed. The mode by which DWNN operate in organisms in which it is thought to be covalently linked to some other proteins, which have a definite role in apoptosis, is not yet unraveled. This study attempted the functional characterisation of DWNN in light to the hypothesis that it may be involved in Cytotoxic T lymphocyte killing and apoptosis.

Hostages contains two interwoven analyses of the author’s visual investigations. Living Figurative discusses the psychological space in which figurative and literal may become confused, and the way in which figurative threats operate beyond their natural boundaries. The result is a cycle of delusion, blame, and deflection, perpetuated through verbal nonsense, which is then validated through spectacle. Apocalyptic literature and conspiracy theories function through this method. While most of society believes Nobody is to blame for cultural conflict, the extremist uses the force of Not-Me, the ability to make a caricature from oneself and place it on another. Photojournalism uses this same mode to turn its subjects into dignified caricatures. Worse as a Picture contends that the artist can help viewers disarm internalized, figurative threats through exposure to the concept of death. This should be done through gradual, subliminal means, as there is no way to fully comprehend finality.

The uniqueness of New Testament testimony concerning death as reflected in Pauline Epistles is explored in comparison with a Padmasambhivic text from Tibetan Buddhism called the ‘Great Liberation by hearing in the Bardo’/ ‘Tibetan Book of the Dead.’ Chapters one and two explore the historical, literary and present-day contexts of the texts. The hermeneutics of Pentecostal Christians differ from that of Tibetan Buddhists. These communities both seek to experience textual truths but approach texts from differing worldviews. Padmasambhava utilised pre-existing Tantric teachings and applied those to the death experience. Paul employed Old Testament, Apocalyptic and Greek sources to argue that Jesus the Messiah gives access to new possibilities that include resurrection. In chapter three a overview and reading of the ‘Liberation by hearing’ is done followed in chapter four by a reading of the major Pauline passages that deal with death. Chapter five bases its conclusions on these two readings. The texts attempt to remedy differing problems. In Padmasambhava life and death are part of the Samsara cycle which is the human dilemma. In Paul, corporeal birth, life and death are stages in a single linear sequence where death results from sin. The death of Sakyamuni is of little relevance to the post-mortem expectation of a Tibetan Buddhist since Padmasambhava taught a shorter path to Nirvana by ritual and assistance. Paul testifies that Jesus’ life, death and resurrection is the core of Christian hope. Paul refers to the decease of the faithful Christian as ‘sleep’ expecting that those that ‘sleep’ will awake unto life at the coming of the Lord. The Christian’s death can therefore also be described as a ‘gap’ or ‘bardo’, albeit of a different kind. Whereas ‘bardo’ in Tibetan Buddhism refers to the gap between reincarnations, Christians anticipate Christ’s return which will result in their resurrection. In the ‘Liberation by hearing in the Bardo’ the judge of one’s actions is the ‘Lord of Death’, Yama, appearing in a vision of judgement explained by the text as an illusion of the deceased’s mind. Entry into Nirvana is not due to innocence or positive karma, but due to the transcendence of judgement through recognising the emptiness of dualistic distinctions. I contrast, Paul uses personification of death as a metaphor but never elaborates. In Pauline works Christ is the judge and judgement is real. Justification is based on relationship with God in Christ. In Paul ‘life’ and ‘death’ are diametrically opposite terms that can refer to both corporeal and spiritual states. Death is the human state outside a righteous relationship with God. It is the enemy of humanity and the result of living a life according to sinful human nature. Life is the state of humans who stand in a righteous relationship with God. It is a gift that delivers from death. For the Christian ‘death’: 1) although the common lot of all humans is not an eternal or natural phenomenon 2) is overcome not by escape from physicality or individuality but by the recreation of physicality in the resurrection 3) is overcome in a relationship with the person of Christ that gives access to the life of the Spirit of God (not accessible by meritorious acts or rituals). Paul sees no potential hope in the face of death outside a relationship with the Creator as revealed in the person of Christ and manifested by God’s Spirit. Keywords: Buddhism, Christianity, Death, Life, Resurrection, Reincarnation, Padma Sambhava / Dr. M.S. Clark

The purpose of this thesis is to consider Camus's use of the death metaphor and its probable meaning for him.

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This is a study of the manner in which death is organised in the city of Belfast. It is concerned with the analysis of the principles, practices, and forms of knowledge which serve to organise the dead from the moment at which physical death is pronounced until the moment of disposal. The thesis is presented in two parts. Part One is entitled Public Bodies. It focuses, in the main, upon the discourse through which individual deaths in particular, and mortality patterns in general, are explained, described, and analysed by state agents and agencies. Chapter One examines the principles according to which causes of death are discovered and allocated. Chapter Two switches attention to modes of death, and examines the use of categories of natural and unnatural death. Chapter Three focuses upon the discourse of modern pathology as it operates within the confines of the city mortuary. And, Chapter Four, concentrates upon the General Register Office, and the principles according to which it collects, collates, and produces data on Belfast mortality patterns. The second part of the thesis is entitled Private Death. Here, the point of focus shifts to the examination of the activities and forms of thought which operate outside of, and beyond the official state agencies. Chapter Five presents an investigation of the organisational principles through which death is ordered within the cemetery, the city, and the hospital. Chapter Six, investigates the ways in which sentiments of the bereaved are structured in relation to the dead. Whilst Chapter Seven focuses upon the organisation of body, soul, and social being during the phase of disposal. The final chapter examines the interpenetration of Belfast politics and political ideologies with the social practices which surround the disposal of the dead. The methodological basis of the study is outlined in Appendix A.

This thesis is about death, grief and bereavement counselling in the North East of England. It is based on ethnographic fieldwork carried out over a period of three years. I have three main objectives in this thesis. Arguing that the anthropology of death has neglected grief, I seek to describe and explain how people in the North East of England experience grief; how they make sense of the death of their loved ones, and their own reactions to those deaths. Working with interviews with bereaved people and drawing upon work in narrative analysis about the importance of stories in how we think, interact and relate to other people, I focus especially on the stories that bereaved people tell in their grief. I seek to illuminate, too, how grief is managed in the North East. In particular, I focus on bereavement counselling which has, I suggest, assumed something of an authority over how people should grieve. Seeking inspiration from the anthropolo gy of emotion and the Foucauldian notions of discourse and 'technologies of the self', I examine how grief is constituted in bereavement counselling both in training and practice. Finally, I compare how bereaved people experience grief with the construction of grief in bereavement counselling. In bereavement counselling the focus is upon the emotions the bereaved is experiencing in the present; grief is understood as an emotion that has its origin and location inside the individual mourner now. For bereaved people, grief is a part of their ongoing relationships and interactions with their loved ones, and other people around them, and as such it is a feature of the history of those relationships and interactions. The difference between the experiences of the bereaved and the workings of bereavement counselling IS explained by placing the latter in the context of modem govemmentality.