Introduction: Alzheimer's disease (AD) is an age-dependent neurodegenerative disease. Beta-amyloid (Aβ)-induced neurotoxicity has a pivotal role in AD pathogenesis; therefore, the modulation of Aβ toxicity is the promising therapeutic approach to control the disease progression. Medicinal plants because of their multiple active ingredients are effective in complex diseases, such as AD. Therefore, several studies have studied medicinal plants to find an effective treatment for AD. Ferulago angulata is a medicinal plant with antioxidant and neuroprotective activity. The present study was done to assess the protective effect of the methanolic extract of Ferulago angulate on Aβ-induced toxicity and oxidative stress in PC12 cells.
Methods: The methanolic extract of aerial parts of the plant was prepared by the maceration method. PC12 cells were cultured according to a standard protocol. PC12 cells were incubated for 24 hours with Aβ alone, and Aβ in combination with various concentrations of the F. angulata extract. Cell viability was determined by the methyl thiazole tetrazolium (MTT) assay. Also, reactive oxygen species (ROS) production and the activity of acetylcholine esterase (AChE), glutathione peroxidase (GPx), and caspase-3 enzymes were measured.
Results: The extract dose-dependently protected PC12 cells against Aβ-induced cell death. Also, Aβ increased ROS production, AChE, and caspase-3 activity, and decreased the GPx activity, which all were ameliorated by F. angulata extract.
Conclusion: F. angulata extract protects against Aβ-induced oxidative stress and apoptosis. These effects may be due to the antioxidant and anticholinesterase activity of the extract. It is recommended to assess F. angulata extract as an anti-AD agent.
Highlights: Ferulago angulata extract dose-dependently ameliorates Aβ-induced cytotoxicity in PC12 cells.Aβ induced oxidative stress in PC12 cells, which was attenuated by the F. angulata extract.Aβ increased acetylcholinesterase activity in PC12 cells, which was prevented by the F. angulata extract.
Plain language summary: Alzheimer's disease (AD) is a common form of dementia in the elderly with a complex pathophysiology. Beta-amyloid (Aβ)- induced neurotoxicity plays a pivotal role in AD progression. So far, there is no cure for AD. Medicinal plants contain various pharmacologically active compounds that make them suitable for the treatment of complex diseases. In this study, the anti-AD effect of F. angulata extract was investigated by assessing its protective effect against Aβ-induced toxicity in PC12 cells F. angulata extract improved Aβ-induced toxicity by diminishing oxidative stress and apoptosis. Therefore, F. angulata extract merits further studies for use in the treatment of AD.
{"title":"<i>Ferulago angulata</i> Methanolic Extract Protects PC12 Cells Against Beta-amyloid-induced Toxicity.","authors":"Leila Hashemi, Maliheh Soodi, Homa Hajimehdipoor, Abolfazl Dashti","doi":"10.32598/bcn.2022.919.2","DOIUrl":"10.32598/bcn.2022.919.2","url":null,"abstract":"<p><strong>Introduction: </strong>Alzheimer's disease (AD) is an age-dependent neurodegenerative disease. Beta-amyloid (Aβ)-induced neurotoxicity has a pivotal role in AD pathogenesis; therefore, the modulation of Aβ toxicity is the promising therapeutic approach to control the disease progression. Medicinal plants because of their multiple active ingredients are effective in complex diseases, such as AD. Therefore, several studies have studied medicinal plants to find an effective treatment for AD. <i>Ferulago angulata</i> is a medicinal plant with antioxidant and neuroprotective activity. The present study was done to assess the protective effect of the methanolic extract of Ferulago angulate on Aβ-induced toxicity and oxidative stress in PC12 cells.</p><p><strong>Methods: </strong>The methanolic extract of aerial parts of the plant was prepared by the maceration method. PC12 cells were cultured according to a standard protocol. PC12 cells were incubated for 24 hours with Aβ alone, and Aβ in combination with various concentrations of the <i>F. angulata</i> extract. Cell viability was determined by the methyl thiazole tetrazolium (MTT) assay. Also, reactive oxygen species (ROS) production and the activity of acetylcholine esterase (AChE), glutathione peroxidase (GPx), and caspase-3 enzymes were measured.</p><p><strong>Results: </strong>The extract dose-dependently protected PC12 cells against Aβ-induced cell death. Also, Aβ increased ROS production, AChE, and caspase-3 activity, and decreased the GPx activity, which all were ameliorated by <i>F. angulata</i> extract.</p><p><strong>Conclusion: </strong><i>F. angulata</i> extract protects against Aβ-induced oxidative stress and apoptosis. These effects may be due to the antioxidant and anticholinesterase activity of the extract. It is recommended to assess <i>F. angulata</i> extract as an anti-AD agent.</p><p><strong>Highlights: </strong><i>Ferulago angulata</i> extract dose-dependently ameliorates Aβ-induced cytotoxicity in PC12 cells.Aβ induced oxidative stress in PC12 cells, which was attenuated by the <i>F. angulata</i> extract.Aβ increased acetylcholinesterase activity in PC12 cells, which was prevented by the <i>F. angulata</i> extract.</p><p><strong>Plain language summary: </strong>Alzheimer's disease (AD) is a common form of dementia in the elderly with a complex pathophysiology. Beta-amyloid (Aβ)- induced neurotoxicity plays a pivotal role in AD progression. So far, there is no cure for AD. Medicinal plants contain various pharmacologically active compounds that make them suitable for the treatment of complex diseases. In this study, the anti-AD effect of <i>F. angulata</i> extract was investigated by assessing its protective effect against Aβ-induced toxicity in PC12 cells <i>F. angulata</i> extract improved Aβ-induced toxicity by diminishing oxidative stress and apoptosis. Therefore, <i>F. angulata</i> extract merits further studies for use in the treatment of AD.</p>","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"42 1","pages":"453-462"},"PeriodicalIF":0.0,"publicationDate":"2023-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://www.ncbi.nlm.nih.gov/pmc/articles/PMC10693816/pdf/","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85110527","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-27DOI: 10.1080/03626784.2023.2219728
R. Jimenez
Abstract In the United States, lower-income urban youth are coming of age in community contexts marked by widespread gentrification and deepening inequality. Yet, the initial changes associated with gentrification are subtle and are often celebrated in local media discourse—creating added uncertainty for youth as they endeavor to make sense of the changes they see. In this article, I investigate how youth from disparate backgrounds began to make sense of urban change through the lens of gentrification. Drawing on concepts from the field of cultural studies, I discuss three kinds of meaning-making that unfolded as the young people in my study began to co-construct shared understandings about the interlocking symbolic, political, and spatial inequalities that comprise gentrification. In turn, I argue that creating space for youth’s creative symbolic work can provide a forum for youth to develop the shared understandings needed to pursue collective action.
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We live in times of compounding crises and ongoing violences. While perhaps not the most violent of times, depending on one’s positionality, context, and circumstances, the impact of the CoVid-19 pandemic along with the dramatic ecological and environmental changes occurring across the globe have in many ways compounded ongoing racial, economic, gender, and colonial violence. in their recently published exchange of letters, Black Canadian author and scholar robyn Maynard and Nishnaabeg cultural worker and scholar leanne Betasamosake Simpson (2022) invite each other— and us as readers—to contemplate what it means to build relationships across differences amidst such violence. in Maynard’s words, “as we are confronted with the crisis of the earth’s viability, then, amidst so many crises, i am writing you so we can think together about what it means for us to build livable lives together in the wreckage” (Maynard & Simpson, 2022, p. 28). the letters between these two influential thinkers inspire us to imagine what it might mean to encounter each other, even if momentarily, to create spaces for joy, generosity, and mutual recognition and uplift which might serve not just as a respite, but as a countermovement against ongoing violence. the kind of exchange that Maynard and Simpson (2022) exemplify as necessary for constituting a liveable present and imagining a future is antithetical to the hierarchical structuring of educational institutions like schools. Maynard and Simpson encounter each other as equals, not in the sense that they are the same or share the same experiences, but rather that they stand on equal footing across differences. this encounter acknowledges these differences and recognizes them as a source of strength that animates the possibilities for a future. in stark contrast, educational processes across colonial and racist institutions like schools are organized by a specific hierarchization of social and cultural differences that produces violence. and yet, as the authors in this issue of Curriculum Inquiry illustrate, these hierarchies and violences are not overdetermined. instead, as educators, we can seek to create liminal moments when schooling structures can be momentarily suspended and opportunities for encounters amongst equals, through which we recognize each other across and within differences, are possible. the ways authors in this issue approach curriculum and pedagogy offer opportunities to wrestle with the contradictions we live within by opening ourselves up to the liminal spaces of our present situation. as James
{"title":"Creating space amidst violence","authors":"Gabrielle Monique Warren, Rubén Gaztambide-Fernández","doi":"10.1080/03626784.2023.2216505","DOIUrl":"https://doi.org/10.1080/03626784.2023.2216505","url":null,"abstract":"We live in times of compounding crises and ongoing violences. While perhaps not the most violent of times, depending on one’s positionality, context, and circumstances, the impact of the CoVid-19 pandemic along with the dramatic ecological and environmental changes occurring across the globe have in many ways compounded ongoing racial, economic, gender, and colonial violence. in their recently published exchange of letters, Black Canadian author and scholar robyn Maynard and Nishnaabeg cultural worker and scholar leanne Betasamosake Simpson (2022) invite each other— and us as readers—to contemplate what it means to build relationships across differences amidst such violence. in Maynard’s words, “as we are confronted with the crisis of the earth’s viability, then, amidst so many crises, i am writing you so we can think together about what it means for us to build livable lives together in the wreckage” (Maynard & Simpson, 2022, p. 28). the letters between these two influential thinkers inspire us to imagine what it might mean to encounter each other, even if momentarily, to create spaces for joy, generosity, and mutual recognition and uplift which might serve not just as a respite, but as a countermovement against ongoing violence. the kind of exchange that Maynard and Simpson (2022) exemplify as necessary for constituting a liveable present and imagining a future is antithetical to the hierarchical structuring of educational institutions like schools. Maynard and Simpson encounter each other as equals, not in the sense that they are the same or share the same experiences, but rather that they stand on equal footing across differences. this encounter acknowledges these differences and recognizes them as a source of strength that animates the possibilities for a future. in stark contrast, educational processes across colonial and racist institutions like schools are organized by a specific hierarchization of social and cultural differences that produces violence. and yet, as the authors in this issue of Curriculum Inquiry illustrate, these hierarchies and violences are not overdetermined. instead, as educators, we can seek to create liminal moments when schooling structures can be momentarily suspended and opportunities for encounters amongst equals, through which we recognize each other across and within differences, are possible. the ways authors in this issue approach curriculum and pedagogy offer opportunities to wrestle with the contradictions we live within by opening ourselves up to the liminal spaces of our present situation. as James","PeriodicalId":47299,"journal":{"name":"Curriculum Inquiry","volume":"53 1","pages":"197 - 202"},"PeriodicalIF":1.7,"publicationDate":"2023-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46854544","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"教育学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-15DOI: 10.1080/03626784.2023.2200812
James Seale-Collazo
Abstract Tensions between spiritual development and school discipline academic goals at one Puerto Rican Protestant high school mirror tensions between leadership development and discipline at my own school. At the Protestant school where I conducted ethnographic research, faculty-student hierarchies were downplayed and students were given ample freedom of expression in worship, in the interest of encouraging them to have individual encounters with God. At the second site, I recount “auto-ethnographically” how the school’s leadership-development mission is associated with rituals and relationships paralleling those in the first site. As part of this auto-ethnography, I also describe how students, through the student government which serves as a counterpart to worship activities at the Protestant school, successfully contested the administration’s authority in a controversy over the dress code. I employ both cases to illustrate how liminality and communitas, concepts developed by the anthropologists Victor Turner and Edith Turner, explain the tensions described and serve to draw attention to similar moments and spaces in religious and secular schooling. The writings of John Taylor Gatto as well as Eileen de los Reyes and Patricia Gozemba’s concept of “pockets of hope” further highlight this tension. Liminality and communitas also help identify much of what was lost in emergency remote teaching during the COVID-19 pandemic. Research with these concepts could produce important insights into the possibilities and pitfalls of such educational endeavours, as well as into the interplay between structure and agency in schooling.
摘要波多黎各一所新教高中的精神发展和学校纪律学术目标之间的紧张关系反映了我所在学校的领导力发展和纪律之间的紧张局势。在我进行民族志研究的新教学校，师生等级制度被淡化，学生在礼拜中有充分的表达自由，以鼓励他们与上帝进行个人接触。在第二个网站上，我用“自动人种学”讲述了学校的领导力发展使命如何与第一个网站上的仪式和关系相关联。作为这本汽车民族志的一部分，我还描述了学生们是如何通过与新教学校的礼拜活动相对应的学生政府，在着装规定的争议中成功地挑战政府的权威的。我用这两个案例来说明人类学家维克多·特纳和伊迪丝·特纳提出的极限和共同体概念是如何解释所描述的紧张关系的，并有助于引起人们对宗教和世俗教育中类似时刻和空间的关注。约翰·泰勒·加托（John Taylor Gatto）、艾琳·德·洛斯·雷耶斯（Eileen de los Reyes）和帕特里夏·戈泽姆巴（Patricia Gozemba）的“希望的口袋”概念进一步凸显了这种紧张关系。有限性和社区性也有助于识别新冠肺炎大流行期间紧急远程教学的大部分损失。对这些概念的研究可以对这种教育努力的可能性和陷阱，以及学校教育结构和机构之间的相互作用产生重要的见解。
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Pub Date : 2023-05-01DOI: 10.1080/03626784.2023.2200809
J. Brant
Abstract This article documents ongoing encounters with colonial violence throughout education by offering a glimpse into the ways I experience this as a racialized faculty member who teaches courses related to anti-Indigenous racism. It extends Indigenous Maternal Pedagogies and engages theorists who identify colonial violence as structurally embedded throughout education. This article advances curricular moves toward justice through Indigenous Maternal Pedagogies to explore the lessons that can be gleaned from teaching a graduate seminar on colonial violences in education. The course served as a pedagogical site for critical and unsettling conversations as students were prompted to reckon with their own positionalities as they relate to settler colonialism, consider how violence happening outside of classroom spaces is manifested and reproduced in schools, and think critically about educational responses to ongoing colonial violences. By enacting Indigenous Maternal Pedagogies, the course also became a site for liberatory praxis through the co-creation of an ethical space for engagement. The intention of the course was to prompt socio-political action beyond the classroom. Moreover, extending bell hooks’s sentiment that the classroom, despite its limitations, remains a site of possibility, Indigenous Maternal Pedagogies transcend classrooms spaces, as sites of resistance, to call for the change our current political moment demands.
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Pub Date : 2023-03-15DOI: 10.1080/03626784.2023.2200810
Lee Airton
Abstract Canadian public school authorities are busily producing gender diversity policies in order to meet their new legal responsibility to provide an environment free from gender identity and gender expression discrimination. These policies tend to offer specific guidance about how administrators and educators should respond to the needs of particular students: those who are (currently legible to school actors as) somehow transgender. Leveraging Claudia Ruitenberg’s writings on enacting a Derridean ethic of hospitality in education, however, I argue that it is ethical to not intend that policy, pedagogy, and curriculum address the needs of particular children and youth in order to do something about how gender rigidly organizes life in schools. De-centring these subjects does not mean doing nothing about this problem; it means doing something paradoxically impossible, yet ethical precisely because it is so impossible: preparing to welcome a student who may never arrive and who the teacher can never know, gender-wise, even and perhaps especially if there are out transgender students in one’s very own school. I offer three orientations to guide teachers, in particular, towards enacting this welcome: not seeking to know the transgender student in advance of their arrival, not trying to be a good teacher for transgender students in particular, and being wary of curricular representation as a strategy of welcome.
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Pub Date : 2023-03-15DOI: 10.1080/03626784.2023.2201130
Lindsay Cavanaugh, Qui D. Alexander, Rubén Gaztambide-Fernández
Queerness can be messy. Not just as a description of individual people, or as applied to a community, but rather as a way of knowing and being that disrupts binaries, blurs boundaries, and holds contradictions (Campbell & Farrier, 2015; love, 2016). these are all messy things, as they don’t ascribe to the neat, organized, and disciplined ways of thinking that are prioritized in the academy. While many queer scholars acknowledge and often celebrate the messiness of their subjectivity, which creates new modes of knowledge production and mobilization (love, 2016, p. 345), education more broadly still struggles with what to do with queerness. Putting queerness to work means making space for the (im)possibilities, tensions, and complexities of the lived experience of queer and trans people and their communities, honouring their embodied knowledge of navigating a cisheterosexist world. When queerness and its relationship to education is invoked, it is often primarily through the lens of anti-bullying and identity frameworks to support students (Fields et al., 2014). But queering our scholarship is more than advocating for representation of lGBtQ peoples; it is challenging the fundamental assumptions upon which education is built. Youth homelessness is a queer issue, accessibility is a queer issue, the school-to-prison pipeline is a queer issue; education and its intersection with any and every social issue is queer. as educators, what messy conversations can we have that use queerness beyond the politics of representation? What (im)possibilities might queerness produce? How can we use the messiness of queerness to not only create new approaches to the common issues within education, but also to challenge the norms and assumptions of the academy, as it continues with the historical disenfranchisement of queer and trans people. in a time with increasing attacks against lGBtQ people, both inside and outside of schools, it is important to push back against the ongoing disparaging rhetoric about queer and trans youth, their families, and their communities. drawing attention to how queer epistemologies, theories, and methodologies are applied across educational contexts, the articles in this issue of Curriculum Inquiry (CI) put queerness to work in ways that create more inclusive spaces for all young people. these engagements challenge the “neat” ways of organizing queer and trans subjectivity within the logics of the cisheterosexist imagination. the authors move beyond representation to illuminate how queerness produces ways of knowing and being that affirm not just the identities but the embodied knowledges of queer/trans communities. together, the articles in this issue of CI shed light on some of the messiness
酷儿身份可能很混乱。不仅仅是作为对个人的描述，或者适用于一个社区，而是作为一种了解和存在的方式，它打破了二元对立，模糊了界限，并保持了矛盾(Campbell & Farrier, 2015;爱,2016年)。这些都是混乱的事情，因为他们不认为整洁，有组织和有纪律的思维方式是在学术界优先考虑的。虽然许多酷儿学者承认并经常庆祝他们主体性的混乱，这创造了知识生产和动员的新模式(love, 2016, p. 345)，但更广泛的教育仍然在与如何处理酷儿问题作斗争。让“酷儿”发挥作用，意味着为酷儿和变性人及其社区的生活经历的(非)可能性、紧张和复杂性腾出空间，尊重他们在异性恋世界中导航的具体知识。当提到酷儿及其与教育的关系时，通常主要是通过反欺凌和身份框架来支持学生(Fields et al.， 2014)。但我们的奖学金不仅仅是倡导lGBtQ群体的代表;它正在挑战教育赖以建立的基本假设。青少年无家可归是一个酷儿问题，无障碍也是一个酷儿问题，从学校到监狱的通道也是一个酷儿问题;教育及其与任何社会问题的交集都是奇怪的。作为教育工作者，我们能进行什么样的混乱对话，使用酷儿身份而不是代表政治?酷儿会产生什么样的可能性?我们怎样才能利用酷儿的混乱，不仅为教育领域的共同问题创造新的方法，而且挑战学术界的规范和假设，因为它继续着对酷儿和变性人的历史剥夺。在校园内外对lGBtQ人群的攻击越来越多的时代，反击针对酷儿和跨性别青年、他们的家庭和社区的持续贬低言论是很重要的。本期《课程探究》(CI)的文章关注酷儿认识论、理论和方法论是如何在教育环境中应用的，这些文章以为所有年轻人创造更具包容性的空间的方式，将酷儿问题放在了工作中。这些参与挑战了在异性恋者想象的逻辑中组织酷儿和跨性别主体性的“整洁”方式。作者超越了表象，阐明了酷儿是如何产生认知和存在的方式的，这种方式不仅肯定了身份，而且肯定了酷儿/跨性别群体的具体知识。本期《CI》中的文章共同揭示了其中的一些混乱
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Pub Date : 2023-02-20DOI: 10.1080/03626784.2023.2176159
Ryan Schey
Abstract Part of a larger yearlong ethnography at a comprehensive, public high school in a Midwestern city in the United States, this article explores a telling case from a bookclub that was part of the school’s Genders and Sexualities Alliance. Approaching curriculum as a question of what knowledges are valued in education, in this article I describe the layers of epistemic practices that youth in the bookclub co-constructed and the consequences of these practices for oppressive values with respect to sexuality, gender, race, ethnicity, and language. The telling case features youth talking about young adult author Sáenz’s sexuality, his novel Aristotle and Dante Discover the Secrets of the Universe, and whether and how (literary) authors’ identities affect their writing (of literature). My analysis of the case explores epistemological phenomena related to literature, curiosity, authenticity, #OwnVoices, and author–reader relationships, which I consider through critical, especially queer and trans, theoretical perspectives about epistemology, transparency, and opacity. The findings have implications for educators working to disrupt oppressive, anti-LGBTQ+ epistemologies in schools in an effort to encourage humanizing curiosity, promote compassion, and foster joy among and for LGBTQ+ students.
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