Zebrafish SPI-1 marks a site of myeloid development independent of primitive erythropoiesis: implications for axial patterning.

The mammalian transcription factor SPI-1 (synonyms: SPI1, PU.1, or Sfpi1) plays a critical role in myeloid development. To examine early myeloid commitment in the zebrafish embryo, we isolated a gene from zebrafish that is a SPI-1 orthologue on the basis of homology and phylogenetic considerations. The zebrafish spi1 (pu1) gene was first expressed at 12 h postfertilization in rostral lateral plate mesoderm (LPM), anatomically isolated from erythroid development in caudal lateral plate mesoderm. Fate-mapping traced rostral LPM cells from the region of initial spi1 expression to a myeloid fate. spi1 expression was lost in the bloodless mutant cloche, but rostral spi1 expression and myeloid development were preserved in the mutant spadetail, despite its complete erythropoietic failure. This dissociation of myeloid and erythroid development was further explored in studies of embryos overexpressing BMP-4, or chordin, in bmp-deficient swirl and snailhouse mutants, and chordin-deficient chordino mutants. These studies demonstrate that, in zebrafish, spi1 marks a rostral population of LPM cells committed to a myeloid fate anatomically separated from and developmentally independent of erythroid commitment in the caudal LPM. Such complete anatomical and developmental dissociation of two hematopoietic lineages adds an interesting complexity to the understanding of vertebrate hematopoietic development and presents significant implications for the mechanisms regulating axial patterning.

Identity and autonomy of the indigenous community within Christianity

[No Abstract]

Admissible Christianity : a study of Christian fundamentalism in the writings of James Barr

An attempt to set forth the essential nature of a theology is a notoriously difficult task. This thesis addresses two questions to a contemporary study of fundamentalism. It asks to what extent has James Barr been able to describe the theology of fundamentalism and to what extent his critical analysis of that theology is philosophically valid? The first chapter identifies the inherent difficulties in a phenomenology of fundamentalism and includes an historical survey of the theology of the movement. This chapter is supported by appendix one which identifies the philosophical culture associated with fundamentalist thought. Barr's description of the theological and religious character of fundamentalism is accepted within the identified limitations. The second and third chapters give an account of Barr's theological evaluation of fundamentalism. He argues the fundamentalists espouse an aberrant form of Christianity. Their religion represents a projection onto the biblical text of a religion foreign to the theological character of the Old and New Testaments. This projection is achieved by an intellectually sophisticated hermeneutical procedure. The doctrines of inerrancy, verbal inspiration and infallibility establish an understanding of Christianity which does not represent the essential character of the Christian faith. Fundamentalist hermeneutics, Barr concludes, allows for a theology indigenous neither to the biblical text nor to the Christian tradition. It attempts to afford biblical justification to the doctrines of a human religion extraneous to the biblical text. The fourth chapter considers the philosophical basis of Barr's understanding of the Bible. He takes the idealist view that the biblical text possesses a theological meaning whose boundaries can be delineated and whose essential content defined. This chapter is supported by appendix two which locates Barr's writings on fundamentalism within his wider concerns about the hermeneutical problems raised by the biblical text and the religious authority of the Bible. The penultimate chapter surveys the insights of contemporary literary theory concerning the perception of written texts. The philosophical validity of an idealist view of the biblical text is questioned. Two major conclusions are drawn. Barr's assessment of fundamentalism is philosophically dependent upon his idealist perception of the biblical text. This conclusion leads to the more general conclusion that the biblical text contains no essential description of Christianity but is capable of being read according to a range of theological interpretations some of which are more defensible than others.

Postmodernism, Christianity and the Book of Revelation

This project set up a three-way conversation involving postmodernism, contemporary Christianity and the Book of Revelation. It identified specific aspects of a Christian worldview: the reality of the spirit world, the relevance of revelation as a source of truth, the priority of personhood and the centrality of the biblical story.

Religiosity and subjective wellbeing in Christianity, Buddhism and Taoism

The relationship between three religions (Christianity, Buddhism and Taoism) and subjective wellbeing were studied. Religiosity and spirituality-religion satisfaction were significant predictors of subjective wellbeing. A new construct of religious self-esteem and a new scale of Christianity secondary control were found as useful in explaining subjective wellbeing.

Democracy building in post-Saddam Iraq : 'historical memory' and 'primitive democracy'

Iraq’s long and complex past has played a particularly poignant role in establishing and legitimating the various political movements that have ascended to power since the nation state was first created by the British in the early 1920s (Davis, 2005b). For example, the installed Hashemite monarchy that ruled Iraq until the 1958 revolution utilised their ancestral connection to the Prophet Muhammad to legitimate their claim of being the rightful legatees of the Arab lands, while later Saddam Hussein invoked the power of Iraq’s Mesopotamian past to build nationalism and unite the people against ancient enemies such as during the Iran-Iraq war of the 1980s.What is problematic about these examples of ‘historical memory’ in Iraq is that they have also been used to justify a series of autocratic and despotic regimes that have attempted to quash Iraq’s civil society and curtail any semblance of democratic reform. However, this paper argues that such ‘historical memories’ may well be useful in reinvigorating the Iraqi public sphere and enabling the transition from despotism to democracy. To do this, this paper focuses on the ancient Mesopotamian practise of ‘Primitive Democracy’ and argues that reinvigorating such histories may serve to legitimate and promote democratic governance within Iraq.

New research on Nazism and Christianity

Notes and presentation on research into the official Nazi views on religion, and a consideration of 'ordinary' Christian response to the rise of the Nazis in Germany.