Occurrence of poly-3-hydroxybutyrate inAzospirillum sp.

Azospirillum strains isolated from the roots and rhizosphere of some plants growing in West Bengal were subjected to qualitative and quantitative evaluation for poly-3-hydroxybutyrate (PHB) production. Out of the total 49 isolates, 13 (26%) were confirmed as PHB producers according to staining and chemical assay methods. The majority of these strains belonged toAzospirillum brasilense butA. amazonense andA. lipoferum were also present. When grown in the presence of NH₄Cl in the medium, the PHB content of the strains ranged from 1 to 14% of cell dry mass. The identity of the PHB extracted fromAzospirillum strain 24P-N-72 was confirmed by the characteristic UV and IR absorption peaks at 235 nm and 1730 cm⁻¹, respectively.     

Purified Fc epsilon R+ bone marrow and splenic non-B, non-T cells are highly enriched in the capacity to produce IL-4 in response to immobilized IgE, IgG2a, or ionomycin.

Non-B, non-T cells from spleen and bone marrow cells produce IL-4 in response to cross-linkage of high affinity receptors for Fc epsilon R or Fc gamma RII, and to treatment with calcium ionophores. Cells bearing high affinity Fc epsilon R constituted 1 to 2% of non-B, non-T cells of spleen and of total bone marrow cells from naive donors. In mice whose immune systems had been polyclonally activated by injection with anti-IgD antibodies or had been infected with Nippostrongylus brasiliensis larvae, the frequency of Fc epsilon R+ cells in splenic non-B, non-T cells was also 1 to 2% but in bone marrow from anti-IgD-injected mice donors the frequency was approximately 5%. Cell sorting experiments revealed that all of the capacity to produce IL-4 in response to immobilized IgE or IgG2a or to ionomycin was found in the Fc epsilon R+ fraction. Among the Fc epsilon R+ spleen cells from naive donors, the frequency of IL-4-producing cells was 1/20 to 1/40 whereas in mice that had been injected with anti-IgD or infected with N. brasiliensis, the frequency of IL-4 producing cells in the Fc epsilon R+ population was approximately 1/5.     

A multiple chemostat system for consortia studies on microbially influenced corrosion

A multiple chemostat system has been developed in which metal specimens can be exposed to a consortium of bacteria. The system comprises a single test chemostat containing the test specimen operated at a high dilution rate to facilitate the wash out of planktonic bacteria, selecting for attached or biofilm growth. This chemostat is fed at a steady low rate by a number of separate chemostats each of which contains a pure axenic culture of one member of the consortium being tested. This system has the advantage of providing a continual inoculum of the test species to the test specimen allowing both aerobic and anaerobic bacteria to be grown in the same system. Constant levels of three bacterial types were maintained in the system: Pseudomonas aeruginosa, Thiobacillus ferrooxidans and Desulfovibrio vulgaris. Exposure of 316L stainless steel electrodes to this system resulted in increased corrosion of coupons exposed biotically, as compared to those exposed abiotically. A current monitoring technique and electrochemical impedance spectroscopy were used to evaluate effects of bacteria on metallic corrosion.     

The Maleny ‘Fire Event’: Rehearsals Toward Neo-liminality

Although the anthropological literature on ritual is extensive, little theoretical attention has been paid to recent attempts to (re)create rituals among mainstream groups in post-industrial, secularised societies. The authors address this issue by examiuning the annual Fire Event, which is constructed as a ritual climax to the Maleny Folk Festival in southern Queensland, Australia. Using the work of Victor Turner and John MacAloon as a point of departure, we argue that at best such celebrations constitute a neo-liminal framework within which participants can achieve a consensus of belief and action. By showing that some Fire Events have been more successful ‘rituals’ than others, we also highlight the factors which tend to impede participation and ‘con-subjectivity’ in such settings. In the process we identify some of the cultural divisions at Maleny, such as those between artists and ‘folk’, feral hippies and ‘hoons’, Aboriginals and Anglos, and begin to reflect on how these may relate to more general patterns of interaction in Australian society at large.