What do Critics of Israel Have to Fear?

Documents multiple recent cases at Harvard University where critics of Israel were silenced in violation of principles that protect free speech on other topics

Feminismo, nacionalismo, e a luta pelo significado do adé no Candomblé: ou, como Edison Carneiro e Ruth Landes inverteram o curso da história

Throughout the 1930's and 40's, Edison Carneiro, Arthur Ramos and Ruth Landes have met in candomble, and their dialogues- sometimes antagonistic, sometimes lovingly - changed this religion. Carneiro used Candomble as a symbol of the northeast; Ramos used it as symbol of Brazil; and Landes, as a symbol of international feminism. The debate on the meaning of Candomble was not merely academic, and it established a new gender pattern in Bahian temples leadership. Opposing to conventional history, Candomble - a religion that gave equal space for male and female priests in the 1930's - became for the first time in the decades following the meeting between Ramos, Carneiro and Landes a matriarchate. In terms of theoretical and transcultural matters, this case shows that imagining communities - including nation-state - is a transnational process. National identity results not only from the interaction between groups of nations, but also from the dispute between overlapping communities on the authority of defining certain shared symbols - as the ade priest, the homosexual. This interaction can change human lives as well as the course of history.Durante os anos de 1930 e 1940, Edison Carneiro, Arthur Ramos e Ruth Landes se encontraram no Candomblé, e por meio do seu diálogo - às vezes antagônico, às vezes amoroso -, transformaram essa religião. Carneiro empregou o Candomblé como um símbolo do Nordeste, Ramos o empregou como um símbolo do Brasil, e Landes, como um símbolo do feminismo internacional. O debate sobre o significado do Candomblé não foi meramente acadêmico, mas estabeleceu um novo padrão de gênero na liderança dos templos da Bahia. Ao contrário da história convencional, o Candomblé, uma religião que dava espaço igual a sacerdotes masculinos e femininos nos anos de 1930, se transformou, pela primeira vez nas décadas depois do encontro de Ramos, Carneiro e Landes, num matriarcado. No plano teórico e transcultural, este caso mostra que a imaginação das comunidades - inclusive a do Estado-nação - é um processo transnacional. A identidade nacional resulta não apenas da interação entre famílias de nações, mas também da luta entre comunidades superpostas pela autoridade de definir certos símbolos compartilhados - como o sacerdote adé, o homossexual. Esta interação pode mudar as vidas humanas e mesmo o curso da história

Patterns of Post-thyroidectomy Hemorrhage

ObjectivesPostoperative hemorrhage is a potentially life-threatening complication in thyroid surgery. This study was performed to review the clinical patterns of post-thyroidectomy hemorrhage, and especially as they are related to the source of bleeding.MethodsWe performed a retrospective review of 10 patients (0.96%) with post-thyroidectomy hemorrhage that required surgical evacuation. The clinical patterns such as the time interval from surgery to hemorrhage and the signs and symptoms according to the bleeding focus were evaluated.ResultsThe mean time interval from surgery to symptom onset was 7 hr 52 min. Six cases showed bleeding deep to the strap muscles, while the other 4 cases showed bleeding superficial to the muscles. Ecchymosis was prominent and dark in color in 3 of the 4 cases (75%) of superficial bleeding, however it was identified in only 2 of the 6 cases (33%) of deep bleeding. Respiratory distress occurred in two cases of hematoma deep to the strap muscles, but in none of the cases with superficial bleeding.ConclusionThe post-thyroidectomy hemorrhage had some different clinical patterns between the superficial cases and the deep cases, showing that life-threatening airway obstruction occurred from the deep hematoma. A thorough understanding of the clinical patterns of post-thyroidectomy hemorrhage between the cases of superficial and those cases of deep hematoma may provide valuable surgical tips to manage this potentially lethal complication

Genetic Testing for Steroid-Resistant-Nephrotic Syndrome in an Outbred Population

Background: Steroid-resistant nephrotic syndrome (SRNS) is a leading cause of end-stage kidney disease in children and young adults. Despite advances in genomic science that have led to the discovery of >50 monogenic causes of SRNS, there are no clear guidelines for genetic testing in clinical practice.Methods: Using high throughput sequencing, we evaluated 492 individuals from 181 families for mutations in 40 known SRNS genes. Causative mutations were defined as missense, truncating, and obligatory splice site variants with a minor allele frequency <1% in controls. Non-synonymous variants were considered pathogenic if determined to be deleterious by at least two in silico models. We further evaluated for differences in age at disease onset, family history of SRNS or chronic kidney disease, race, sex, renal biopsy findings, and extra-renal manifestations in subgroups with and without disease causing variants.Results: We identified causative variants in 40 of 181 families (22.1%) with SRNS. Variants in INF2, COL4A3, and WT1 were the most common, accounting for over half of all causative variants. Causative variants were identified in 34 of 86 families (39.5%) with familial disease and 6 of 95 individuals (6.3%) with sporadic disease (χ2p < 0.00001). Family history was the only significant clinical predictor of genetic SRNS.Conclusion: We identified causative mutations in almost 40% of all families with hereditary SRNS and 6% of individuals with sporadic disease, making family history the single most important clinical predictors of monogenic SRNS. We recommend genetic testing in all patients with SRNS and a positive family history, but only selective testing in those with sporadic disease

Candomblé and the Academic's Tools : Religious Expertise and the Binds of Recognition in Brazil

ABSTRACT Latin American state efforts to recognize ethnically and racially marked populations have focused on knowledge and expertise. This article argues that this form of state recognition does not only call on subaltern groups to present themselves in a frame of expertise. It also pushes such groups to position themselves and their social and political struggles in a matrix based on expertise and knowledge. In the context of early 2000s Brazil, the drive to recognition led activists from the Afro-Brazilian religion Candomblé to reimagine the religion's practitioners? long-term engagements with scholars and scholarly depictions of the religion as a form of epistemological exploitation that had resulted in public misrecognition of the true source of knowledge on the religion: Candomblé practitioners. To remedy this situation, the activists called on Candomblé practitioners to appropriate the ?academic's tools,? the modes of representation by which scholarly expertise and knowledge were performed and recognized by the general public and state officials. This strategy transformed religious structures of expertise and knowledge in ways that established a new, politically efficacious epistemological grounding for Candomblé practitioners? calls for recognition. But it also further marginalized temples with limited connections or access to scholars and higher education. [politics of recognition, politics of expertise, state recognition, Candomblé religion, Brazil]Peer reviewe