Mucosal vascular addressin cell adhesion molecule-1 is expressed outside the endothelial lineage on fibroblasts and melanoma cells

Mucosal vascular addressin cell adhesion molecule-1 (MAdCAM-1) is predominantly expressed on high endothelial venules in inflamed tissues where it assists with leucocyte extravasation. Here we report that MAdCAM-1 has the potential to be more widely expressed outside the endothelial cell lineage than previously appreciated. Thus, MAdCAM-1 RNA transcripts and cell-surface protein were expressed by NIH 3T3 fibroblasts following activation with tumour necrosis factor-alpha (TNF-alpha), and by freshly isolated and cultured primary mouse splenic and tail fibroblasts in the absence of TNF-alpha stimulation. They were constitutively expressed by B16F10 melanoma cells, and expression was enhanced by cell activation with TNF-alpha. Mucosal vascular addressin cell adhesion molecule-1 was expressed on the apical surface of isolated cells, but became predominantly localized to cell junctions in confluent cell monolayers, suggesting it may play a role in the homotypic aggregation of cells. Tumour necrosis factor-alpha enhanced the expression of a firefly luciferase reporter directed by the MAdCAM-1 promoter in NIH 3T3 and B16F10 cells. A DNA fragment extending from nt -1727 to -673 was sufficient to confer cell-type selective expression. Mucosal vascular addressin cell adhesion molecule-1 expressed by NIH 3T3 cells was biologically active, as it supported the adhesion of TK-1 T cells in an alpha4beta7-dependent fashion. The expression of MAdCAM-1 by fibroblasts, and melanomas suggests MAdCAM-1 may play a role in regulating host responses in the periphery, leucocyte transmigration across nonendothelial boundaries, or the homotypic interactions of some malignant melanomas.

Challenges in conserving indigenous culture in Minahasa : culture, Genius Loci and the Indonesian Environmental Planning system

Culture and spirit of land is integral to Indigenous community meaning and identity. With colonisation, transmigration and assimilation policies and practices over the last 200 years, many Indigenous communities, like the Minahasa, have witnessed their culture, curatorial responsibilities, and their mythological associations to their lands eroded. Minahasa, meaning 'becoming one united', encompasses some eight ethnic communities who reside in the Minahasa regencies in the North Sulawesi Province on Sulawesi Island in Indonesia. The region was first colonised by the Portuguese in the 16th century, and then by the Dutch VOC (Verenigde Oostindische Compagnie) in the 17th and 18th centuries bringing a strong Christian Protestant faith to the communities that appropriated many of the cultural symbols and mythological narratives of the Minahasa, and now compromises the largest concentration of Christian faith in the Indonesian archipelago being one of the reasons why there was considerable political requests for the region to formally become a province of The Netherlands in the lead up to Indonesian independence in 1945.

North Sulawesi never developed any large empire like on other islands in the archipelago. In 670, the leaders of the different tribes, who all spoke different languages, met by a stone known as Watu Pinawetengan. There they founded a community of independent states, who would form one unit and stay together and would fight any outside enemies if they were attacked, and the Dutch used this cultural ethos to help unite the linguistically diverse Minahasa confederacy under their colonial regime. Integral to the Minahasa is the Watu Pinawetengan and the series of narratives that enjoin the Minahasan communities to this place and around Lake Tondano. With Indonesian governance considerable angst has been launched by the Minahasa about loss of local autonomy, generic Indonesian policies, and a lack of respect of Indigenous culture and non-mainstream religions within this predominantly Moslem nation. This paper reviews the state of knowledge as to the cultural associations and genius loci meanings of the Minahasa, to their landscape and place, cast against contemporary Indonesian 10 year plans and policies that seek to generically manage the collective Indonesian archipelago as one community and landscape. It is a critique about the Minahasan Indigenous land use and planning philosophies, against top-down generic land use and environmental policies and plans written in Jakarta for generic application across the Indonesian archipelago.