White Lady Research Articles

Characterisation of the complete chloroplast genome of Solanum tuberosum cv. White Lady

AbstractPotato (Solanum tuberosum) is considered worldwide as one of the most important non-cereal food crops. As a result of its adaptability and worldwide production area, potato displays a vast phenotypical variability as well as genomic diversity. Chloroplast genomes have long been a core issue in plant molecular evolution and phylogenetic studies, and have an important role in revealing photosynthetic mechanisms, metabolic regulations and the adaptive evolution of plants. We sequenced the complete chloroplast genome of the Hungarian cultivar White Lady, which is 155 549 base pairs (bp) in length and is characterised by the typical quadripartite structure composed of a large- and small single-copy region (85 991 bp and 18 374 bp, respectively) interspersed by two identical inverted repeats (25 592 bp). The genome consists of 127 genes of which 82 are protein-coding, eight are ribosomal RNAs and 37 are transfer RNAs. The overall gene content and distribution of the genes on the White Lady chloroplast was the same as found in other potato chloroplasts. The alignment of S. tuberosum chloroplast genome sequences resulted in a highly resolved tree, with 10 out of the 13 nodes recovered having bootstrap values over 90%. By comparing the White Lady chloroplast genome with available S. tuberosum sequences we found that gene content and synteny are highly conserved. The new chloroplast sequence can support further studies of genetic diversity, resource conservation, evolution and applied agricultural research. The new sequence can support further potato genetic diversity and evolutionary studies, resource conservation, and also applied agricultural research.

Dr. Dorothy Fields Jenkins: Nurturing the Landscape of Black Miami Studies

While working as a librarian for Miami-Dade Public Schools, Dr. Dorothy Jenkins Fields wanted to diversify her school’s book collection in preparation for the 1976 American Bicentennial. She called the Miami-Dade County clerk to ask for books on the history of Black people in Miami. During an oral history interview, she recalled a white lady on the phone who said that there were none on the subject. When Fields asked her why, the woman said, “I guess these people haven’t thought enough of themselves to write their own history.” Fields remembers this response as a pivotal moment that changed her trajectory by instantaneously shifting her purpose. As a Black Miami native and historical preservationist, Dr. Fields’ oral history is interconnected with her tremendous labor to reimagine a rebirth of an early 20th century theater into the landscape of the contemporary neighborhood. Fields’ legacy has been solidified by her determination to answer a call to nurture Black Miami futures alongside yesterday. Through the use of oral histories, recorded by myself and others, this artistic profile commemorates her resilience in hearing the Reveille, and the unfolding journey that the song begets. Her leadership and institution building have bequeathed material and intangible inheritance for those who rooted in Black Miami.

Diversity of the Rysto gene conferring resistance to potato virus Y in wild relatives of potato

BackgroundPotato virus Y (PVY) is among the economically most damaging viral pathogen in production of potato (Solanum tuberosum) worldwide. The gene Rysto derived from the wild potato relative Solanum stoloniferum confers extreme resistance to PVY.ResultsThe presence and diversity of Rysto were investigated in wild relatives of potato (298 genotypes representing 29 accessions of 26 tuber-bearing Solanum species) using PacBio amplicon sequencing. A total of 55 unique Rysto-like sequences were identified in 72 genotypes representing 12 accessions of 10 Solanum species and six resistant controls (potato cultivars Alicja, Bzura, Hinga, Nimfy, White Lady and breeding line PW363). The 55 Rysto-like sequences showed 89.87 to 99.98% nucleotide identity to the Rysto reference gene, and these encoded in total 45 unique protein sequences. While Rysto-like26 identified in Alicja, Bzura, White Lady and Rysto-like16 in PW363 encode a protein identical to the Rysto reference, the remaining 44 predicted Rysto-like proteins were 65.93 to 99.92% identical to the reference. Higher levels of diversity of the Rysto-like sequences were found in the wild relatives of potato than in the resistant control cultivars. The TIR and NB-ARC domains were the most conserved within the Rysto-like proteins, while the LRR and C-JID domains were more variable. Several Solanum species, including S. antipoviczii and S. hougasii, showed resistance to PVY. This study demonstrated Hyoscyamus niger, a Solanaceae species distantly related to Solanum, as a host of PVY.ConclusionsThe new Rysto-like variants and the identified PVY resistant potato genotypes are potential resistance sources against PVY in potato breeding. Identification of H. niger as a host for PVY is important for cultivation of this plant, studies on the PVY management, its ecology, and migrations. The amplicon sequencing based on PacBio SMRT and the following data analysis pipeline described in our work may be applied to obtain the nucleotide sequences and analyze any full-length genes from any, even polyploid, organisms.

“Music therapy is the very definition of white privilege”: Music therapists’ perspectives on race and class in UK music therapy

The resurgence of the Black Lives Matter movement in the summer of 2020 following the death of George Floyd highlighted, once again, the racial and socioeconomic inequities permeating western countries, and galvanised music therapists in the UK and elsewhere to reflect on the importance of race and social class in their profession and therapeutic practice. These discussions have a longer history in the US; in the UK they are in their infancy. Building on the 2020 British Association of Music Therapy Diversity Report (Langford et al., 2020), this study aimed to contribute to the burgeoning discussion in UK music therapy by inviting trainee and qualified music therapists to reflect on how – often intersecting – racial and socioeconomic inequities impact on music therapy training and practice and what changes are needed for music therapy to become more relevant to and representative of minoritised communities. Data were generated using an online qualitative survey (N=28) and five follow-up telephone interviews, allowing for both breadth and depth in an area where there is a paucity of research, and a higher level of “felt anonymity” for a potentially sensitive and threatening topic. Reflexive thematic analysis informed by critical race theory was used to develop three themes from the data: 1) Posh white ladies: the typical music therapist; 2) White normativity and fragility in music therapy; and 3) Music therapy: undervalued and too costly. In the conclusion, we synthesise the participants’ accounts into recommendations for diversifying the music therapy profession in the UK.

Refusing Settler Georgics

This essay recovers and seeks to refuse a harmful and enduring eighteenth-century fiction: settler georgic, an imperial mode that North American settlers used to foreclose refusal, naturalize British understandings of cultivation and use, and figure violent dispossession as both inevitable and in the past. Tracing this history helps to show the damage that such logics continue to do as well as the assumptions that govern literary historical methods. I look to the work of Leanne Betasamosake Simpson, whose Noopiming: The Cure for White Ladies (2020) is premised on the refusal of settler narrative, to think through alternate modes of literary history. Read alongside Audra Simpson’s important study of refusal, Mohawk Interruptus (2014), Leanne Simpson’s text opens up possibilities for reading the quieter, everyday refusals that are sometimes overlooked in eighteenth-century archives. This work also suggests the limits of refusal in academic and university contexts, and the ways in which institutional acknowledgements of refusal risk strengthening the settler colonial structures that they claim to refuse.

II. Family Welfare and Pernicious Property: White Womanhood and Catholic Social Thought in the United States

A significant literature presents the Catholic social thought tradition (CST) as a resource for combating racism and white supremacy, and an equally important body of work critiques the documentary tradition for the ways it fails to adequately address these pernicious social sins. This essay will combine elements of both approaches to address a topic relatively modest in scope: showing how attention to the historical and contemporary operation of white womanhood, exposed by sociologist Jessie Daniels in her book Nice White Ladies, informs, critiques, and presents opportunities for Catholic social thought on gender and family, both in the ecclesial documents and in their appropriations by white US Catholic scholars. I will address three themes: images of women; the nexus of families and the welfare state; and whiteness as property.

I. Theological Reflection on White Women's Misery

Following 2020, which has been called “the Year of Karen,” 2021 saw several highly anticipated, book-length indictments of white womanhood. Among them was sociologist Jessie Daniels's Nice White Ladies: The Truth about White Supremacy, Our Role in It, and How We Can Help Dismantle It. There, Daniels weaves stories from her life as a white queer woman and academic with multi-disciplinary research and current events to sketch white women's unique complicity in white supremacy in the United States. Some of her harshest critiques are pointed at progressive white women, who—being “nice white ladies”—are quick to exonerate themselves from responsibility for any number of intersecting structures of oppression. In turn, Daniels calls white women readers to interrogate their own lives and do better, especially through the hard work of sustained collective action.

Phenology of Daffodils varieties in the Mari El Republic conditions

Daffodils are decorative spring-flowering bulbous plants characterized by unpretentiousness to growing conditions, abundant flowering and variety of flower shapes. The timing of their flowering depends on varietal characteristics, weather conditions and climatic conditions of the growing point. The purpose of this article was to study the seasonal development of 6 Daffodils varieties in the Mari El Republic. Observations were carried out in the Botanical Garden-Institute of the Volga State University of Technology (Yoshkar-Ola). The objects of the study were varieties: small-cupped– 'Carnmoon' and 'White Lady', large-cupped – 'Duke of Windsor' and 'Odense', double – 'Texas' and 'Yellow Cheerfulness'. Observations were carried out in 2014-2019 according to the methodology of the Main Botanical Garden of the Russian Academy of Sciences. It was found that the varieties starting vegetation later had a longer vegetation period. The dates of the beginning and mass flowering correlated with the dates of complete leaf death. The variety 'Yellow Cheerfulness' had the late passage of all studied phenophases, as well as the shortest duration of vegetation and growth. The variety 'Odense' was characterized by the early end of leaf growth, budding and flowering. The variety 'White Lady' had a long vegetation period and the leaf growth period, a late flowering end and a long flowering duration. The short duration of flowering is established in the variety 'Carnmoon'. The data obtained are of interest in the practice of daffodils growing in the settlements of the Mari El Republic.

The Impact of Translation Techniques on The Translation Quality in The White Lady’s Subtitle

<p class="LingTeraAbstractBodyEnglish">This study aimed to find out the impact of the translation techniques used by the translator in The White Lady’s subtitles of Pamali: Indonesian Folklore Horror Game. This study applied descriptive qualitative method. The data in this study were obtained through document analysis and Focus Group Discussion (FGD). The theory of translation techniques used for analysing the technique in this study was proposed by Molina and Albir (2002). This research also assessed the translation quality by using the model of Translation Quality Assessment proposed by Nababan, et al (2012). The translation quality and the assessment were done through FGD with three raters. The result showed that there were 18 techniques applied in the subtitle. This study found that established equivalent affected the translation quality in positive way. Meanwhile, deletion technique gave the bad impact on all aspects of translation quality. This study also discovered the technique namely variant borrowing that was found by Dyah (2019). The average score of accuracy, acceptability, and readability respectively was 2,94, 2,96, and 2,97. Therefore, the score of the translation quality was high with 2.95 of 3.</p>

Of women and monsters: A case study of Philippine creature urban legends

Folklore has always been a part of people’s lives, making it an all-encompassing body of culture which persists to exist from pre-industrial times even up to this day (Barber, 2006). Part of its persistence is the values it carries, which have shaped and helped us make sense of the world around us. By purposively selecting texts with the most read counts in a cyber archive, this paper aims to understand Philippine urban legends from a segment of texts archived and circulated online. Employing the structuralist framework by Leach (1973) and folktale category by Propp (1958), it aims to identify forms, motifs, and functions embedded in each creature discoursed in the urban tales. Results revealed that creatures are confined to the Aswang, White Lady, and Diwata tropes which are mainstream figures in Philippine urban legends. Motifs reinforced a gendered image attached to each monster which consequently led to men as victims and viewed as objects of hostilities, wherein the employment of palette was effective in evoking the intended effect in an urban horror tale. Consequently, these motifs justify the function they play, wherein each is discursive towards social and justice issues, including ecocritical concerns. It can be concluded that the internet as an archiving space is not an enemy of folklore but a critical factor in its diffusion and central propagator of our collective consciousness as Filipinos. Furthermore, it is recommended that expanding the scope of creatures and the amount of corpus to be included in the analysis will provide an array of findings that will reflect more of our rich folklore and literary traditions.

Eden

Eden Evan J. Massey (bio) “This isn’t my name,” I said. The Venti Caramel Macchiato and Impossible Sausage Sandwich I’d ordered were addressed to someone named Eden. “Close enough,” the barista replied. “Just take it.” I’ve become accustomed to people struggling with my name; how someone can fumble over four simple letters still ba”es me. I’m usually met with renditions such as Devin, Eric, Edwin, Edmund, Even, or Evans, with an “s,” as if there were two of me—a clone fashioned from my rib. Anyway, maybe the barista didn’t hear me over the bustling of possible descendants from Eden’s exiles, ordering their forbidden cold brews and frappuccinos. And, actually—to keep it real with you—I was quite flattered by the mistake; I didn’t mind being briefly labeled after the biblical garden. We all know the story. Adam. Eve. Serpent and fruit. Tree of Knowledge of Good and Evil. Expulsion. But I’d read that the origin of the word “Eden” derives from various sources; the Persian heden meaning garden, or it may be linked to the Hebrew word for pleasure, delight, or happiness. Scholars claim that the physical garden itself was inspired by sundry estates; the Garden of the Hesperides, the home of golden apples defended by a dragon; the Sumerian city of Dilmun, which was replete with saccharine water and where no one became ill or old. I forget how old I was when I last visited a garden. It was a botanical garden. Yes, there was a girl involved; a girl I’d met—whose name escapes me—on Bumble. The garden was her idea. There was nothing miraculous about our encounter, nothing divine. I only recall her sniffing flowers as married couples posed for photographs under trees positioned in the fields. I wish I could have asked her at that moment these questions: What if God created online dating? What if Eve never swiped right on Adam, or vice versa? Are we all versions of Adam and Eve failing to rewrite Genesis? I wonder what God thought as I’d bend down and bring my nose closer to the stigma of flowers in Lowe’s Lawn & Garden section, where I got paid $13.50 an hour—what I considered good money then—to clock in early and water the plants with a hose that could spume an entire aisle, the drizzle making the plants dazzle, brilliant droplets pearling on every petal. Hours later, little old white ladies would inquire about which flowers and plants would look good in their gardens, and, for some reason, I was convinced their gardens were bigger than my mother’s apartment. I’d stand there pondering a response while imagining flower beds full of blooms, extending for yards and yards, something that would make a florist feel efflorescent ecstasy. I’d left Starbucks. I sat by the window in a Portuguese coffee shop where the attendant told me to hide my water bottle because the owner doesn’t allow outside drinks in the cafe. Sunlight splashed through the window and for [End Page 76] a second I believed that the rays produced more words from my fingers. I was rooted to the chair, reading an Ebook on ancient botany. Marveling at a sketch of a mandrake plant, which was said to have magical powers, and was the main ingredient in the sleep elixir of Shakespeare’s Cleopatra. She exclaims, “Give me to drink mandragora. That I might sleep out this great gap of time my Antony is away.” When disturbed, mandrakes screamed so loud it could kill a human. So, in order to dislodge the plant from the dirt, audacious botanists tied a rope around a dog’s neck and then around the root in order for the dog to prise the plant from the ground. Sometimes—I regret to inform you—the dog died from the screams as the mandrake was being ripped from the maternal arms of Mother Earth. I feel for the mandrake. I feel for every defenseless and beautiful thing facing destruction for the benefit of others. My mother held me after I’d fallen off of my...

Noopiming: The Cure for White Ladies by Leanne Betasamosake Simpson (review)

Reviewed by: Noopiming: The Cure for White Ladies by Leanne Betasamosake Simpson Carter Meland (bio) Noopiming: The Cure for White Ladies by Leanne Betasamosake Simpson University of Minnesota Press, 2021 WOULD I BE WRONG to see Leanne Betasamosake Simpson's Noopiming: The Cure for White Ladies as the written equivalent of the pictographs and petroglyphs painted and etched onto the stone faces of cliffs all across the Great Lakes homelands of Anishinaabe peoples? Would I be wrong to see this book as a regenerative engagement with Nishnaabeg ways of seeing and being as a storied variation on the more critical sorts of work that Simpson carries out in books such as As We Have Always Done? In As We Have Always Done, Simpson, a Michi Saagiig Nishnaabeg scholar, writer, and recording artist, writes about how the elders in her community "pulled me into an [sic] Nishnaabeg world and that this world was a very fertile place for . . . remembering the affirmative Indigenous worlds that continue to exist right alongside the colonial worlds" (16–17). Through their stories and counsel, the elders embody Nishnaabeg "brilliance," in Simpson's word, and by sharing their brilliance with her they "propel" her thinking about "resurgence as a set of practices through which the regeneration and reestablishment of Indigenous nations could be achieved" (16). While her theoretical work presents these affirmative, fertile Indigenous worlds through elder insight, theory, history, personal narrative, and references to the works of other thinkers, Noopiming pulls us into the "Nishnaabeg world existing alongside the colonial reality" (16) through an innovative text that reads as a series of poems, meditations, stories, imagic episodes that flow, urge, grieve, transform, and celebrate Indigenous persistence, resistance, resurgence while knowing that there is likely no real difference between those words. They are a state of being; they are a state of Anishinaabe being in the past-present-future (as if there is any real difference in those words). In Gerald Vizenor's words, I think we can call this a "visionary narrative." Beyond that knowledge of past-present-future persistence-resistance-resurgence, what is Noopiming's vision? How does it get us where we need to be? There is no plot in any traditional sense. Mashkawaji is suspended in ice at the beginning and introduces us to their will, their lungs, their conscience, [End Page 183] their marrow, their nervous system, and their eyes, ears, and brain. They are named Akiwenzii, Ninaatig, Mindimooyenh, Sabe, Adik, and Asin and Lucy. With the exception of Lucy, who will gain an Indian name by the narrative's end, these are all Anishinaabe names for respected elders and ancestral spirits, those presences who are the keepers of the affirmative Nishnaabeg world that exists alongside the colonial one. They buy polyethylene tarps, the blue ones, to share with homeless people in the city; they seek places in natural spaces where they might get more than two hours of sleep at a time so they can access their dreams; they follow the struggle for Palestine liberation on an app on their phone; they build ceremonial lodges out of discarded plastic water bottles; and they do research on neuroplasticity and wonder why it took the zhaganash ("the English") so long to realize "that the brain is a relational organ," an "ecosystem" (105). The "they" I'm speaking of here are all the presences in the story. Reflecting both current trends nurtured in gender studies and the slippery nature of third person pronouns in Anishinaabemowin (which as I understand it are more sort of implied than named), Simpson uses "they" throughout the book, maintaining a fluidity of terminology that resists colonial encapsulation in rigid dichotomies that is surely one of the ultimate messages of the book. Noopiming means "in the bush," and in the book this refers both to forest and urban spaces. It seems to be about bringing "bush" wisdom and worlds into the city, of re-cognizing that Nishnaabeg reality right inside colonial ones—and the city is not necessarily the city but any colonized space. For me, the book is this bush-city Anishinaabe world, a collection of stories that are strikingly imagined and poetically distilled into words that sometimes sit...

Translation Technique Analysis of Expressive Speech Act in Indonesian Horror Game Pamali: Indonesian Folklore Horror

This research aims to identify the type of speech acts in the Indonesian Horror Game named Pamali: Indonesian Folklore Horror. This research uses a descriptive qualitative method that focuses on the speech act only. To collect the data, we used two methods; there are document analysis and FGD. FGD consists of the researcher and two raters. The rater has been chosen by several criteria before. This research uses four series from Pamali: Indonesian Folklore Horror. The researcher uses Spradley's theory to analyze the data. The result reveals that in Pamali 1 (The White Lady), there is 39 speech with the directive as the dominant speech act; in Pamali 2 (The Tied Corpse), there is 41 speech with expressive as the dominant speech act; Pamali 3 (The Little Devil) there is 16 speech with expressive as the dominant speech act, and Pamali 4 (The Hungry Witch) there is 43 speech with assertive as the dominant speech act.

Morning Pseudoneutropenia in a Patient With Borderline Personality Disorder Treated With Clozapine

AimsNeutropenia associated with clozapine affects up to 3% of patients. For the purpose of clozapine treatment, absolute neutrophil count (ANC) between 1.5–2.0 × 109/L is considered as amber result; requiring twice-weekly blood sampling until when it returns to normal. Interestingly, some patients on clozapine may develop transient neutropenia also known as Morning Pseudoneutropenia (MPN), or pseudoneutropenia. It is a phenomenon where normal diurnal variation of circulating white blood cells (WBC) and in particular ANC become more accentuated. In these patients, blood samples taken in the morning would tend to have amber results, while blood samples taken on the same day in the afternoon will have normal ANC. A case is reported where a patient with severe emotionally unstable personality disorder (EUPD) developed MPN 38 days after clozapine initiation.MethodsAA is a 19-year-old white lady with a diagnosis of severe EUPD. Prior to starting clozapine, AA had tried several oral and depot antipsychotics, antidepressants and lithium without success. AA was started on clozapine. Her initial pre-clozapine blood count taken in the morning was WBC-5.8 x109/L and her ANC was 2.7 x109/L. AA improved quickly on clozapine. However, five weeks later, her first amber report was received. AA went on to have another six amber results before MPN was suspected. AA blood sampling was moved to the afternoon. There were no more amber results thereafter.ResultsTo my knowledge, this is the first published case of a patient with EUPD treated with clozapine who went on to develop MPN. Recurrent amber results with samples taken before mid-day should alert clinicians of this phenomenon. Of course, other causes of neutropenia need to be excluded.It is noteworthy that most reported cases in literature though few, involves patients with treatment resistant schizophrenia. Being aware of this phenomenon may raise our suspicion index and hopefully reduce the need for frequent repeated blood tests and the need to stop clozapine given the risk of relapse and its implications.Few cases have also been reported in patients with physical health problems such as Grave's disease, systemic lupus erythematosus, and lymphangioleiomyomatosis. Medications that have been implicated to potentiate ANC diurnal variation including clozapine, risperidone, prednisolone, methimazole, and sirolimus.ConclusionMorning pseudoneutropenia is an accentuated normal diurnal variation of WBC. Early detection by collecting samples in the afternoon when there are recurring amber results can reduce unnecessary repeated blood tests and can prevent premature discontinuation of clozapine.

Use of Pseudoephedrine in the Management of Severe Clozapine Induced Urinary Urgency and Frequency

AimsClozapine has several effects on the genitourinary system including enuresis and an overactive bladder (OAB). However, little if any has been written about its effect in causing OAB and its prevalence. Typical feature of OAB is urinary urgency associated with urinary frequency in the absence of urinary tract infection or other obvious pathology. Having 8 voids or more in 24 hours in addition to urinary urgency is strongly suggestive of OAB. AB developed AOB while being treated with clozapine.MethodsAB is 33 years old white lady with a well-established diagnosis of emotionally unstable personality disorder. She has been in mental health services from her late teens. She has had a trial of several antipsychotics, both oral and depot and has had a number of DBT sessions and one EMDR with limited effect. Prior to this episode, AB has had two successful trials of clozapine, one resulting in her longest period (9 months) of living in the community in 1998.AB was started on clozapine again in 2021, she developed urinary frequency. She requested it to be stopped. Her condition deteriorated such that she needed intensive care unit. AB was again started on clozapine. She developed urinary frequency once more when the dose reached 250 mg. She did not have infection. For one week, her urinary frequency ranged from 36–66 in 24 hours. It was more evident in the day time. There was no incontinence. AB remained in her room close to her toilet. She stopped engaging in her therapy, she did not mix with others and did go out. She tried a number of medications-aripiprazole, oxybutynin and desmopressin with no benefit. Pseudoephedrine was started at 15 mg twice a day, eventually reaching 30 mg three times a day. Within two weeks, the urge disappeared and the frequency normalised. Six months on, AB remains well and has not reported any side effects.ResultsPseudoephedrine, an indirect alpha-adrenergic agonist successfully normalised AB's urinary frequency. It was evident so within few days though the maximum benefit was noted within two weeks. This is in agreement with what is reported in cases with enuresisConclusionVery little is known about clozapine induced OAB. It had a severe negative impact on AB, who failed to engage in her therapy and her social life. Pseudoephedrine brought relief within a short period of time. In case of OAB and when stopping clozapine is not an option because of underlying severe mental disorder; think of pseudoephedrine.

Nice White Ladies: The Truth About White Supremacy, Our Role in It, and How We can Help Dismantle It

Nice White Ladies: The Truth About White Supremacy, Our Role in It, and How We can Help Dismantle It

I Know Why the White Lady Cries: Growing Pains of an Antiracist Cleft Habitus

Abstract Based on interviews and participant observation of a white antiracist organization, this study asks: Can white people become antiracist? What role do white antiracist organizations play in this process? Bridging literature on whiteness and racialization with theories on habitus, I argue that white antiracist organizations act as incubators for white people to learn the “high culture” of the racial justice field, which is dominated by Black actors. White antiracist organizations provide a space for white people to emotionally process the white habitus and their own racist behaviors, colorblind or otherwise. White antiracists show a shift in behavior and ability to participate in the racial justice field with new-to-them forms of cultural capital but experience a rupture with the white habitus that isolates them as people who are white and antiracist in the larger racial field of the United States. White antiracists experience a cleft habitus that generates discomfort. I expand on the concept of the cleft habitus by including race as central to the process and highlighting the experience of the cleft habitus as it unfolds. These findings expand our understandings of whiteness, habitus, and antiracism as race and racism become more central to conversations about equity in society.

“A nice white lady”: critical whiteness studies, teacher education, and city schools

Critical Whiteness Studies (CWS) can be a significant tool to dismantle white supremacy in educational contexts. However, the authors argue that without attending to the forms of curriculum as they are entangled across systems of schooling, CWS can reinscribe the very forms of whiteness it seeks to disrupt. Identifying as a queer, Brown assistant professor of education and a Black undergraduate student who recently finished her studies, this paper uses a duo-ethnographic approach to examine what the authors call an “enacted curriculum of whiteness.” Through their respective narratives, the authors explore how students and faculty bracketed CWS, often identifying CWS as a part of the formal curriculum while using the enacted curriculum to defend and maintain normalized racism. The authors argue that alongside CWS in teacher preparation, an emphasis on curriculum studies is critical to resisting the “nice white lady” phenomenon that often infects teacher preparation and, eventually, K-12 schools.

Ethno-psychological specifics of diseases images in the folklore of Transcarpathia

The aim of the article is to analyze the personified images of diseases in the folklore of Ukrainians in Transcarpathia, to comprehend their ethno-psychological basis. The specificity of the topic determines the complex approach to the application of research methods, including analytical, genetic, structural-semantic, structural-typological, comparative-historical, psychoanalytic. Scientific novelty. Images of plague ("umitka"), cholera (white lady), typhus/dysentery ("rubella"), and malaria ("shake") were seen for the first time as projections of the archetype of the collective Shadow, as metaphorical incarnations of human fear of death, generated by the desire to displace it into the unconscious. The object of the study became fairy tales, stories and legends of Transcarpathia, the heroes of which are the mentioned diseases, as well as folklore and ethnographic research of Fedir Potushnyak ("Demons in folk belief. Demons of diseases", 1940) and D. Shcherbakovsky (Page on Ukrainian demonology (beliefs about cholera)", 1924). Conclusions. In legends and stories, diseases appear in the anthropomorphic or zoomorphic form: they take the form of an ugly girl, child, dog, black cat. Umitka in the mythological stories of Transcarpathia is either unambiguously condemned as a source of ruthless death, or endowed with the semantics of a wise judge who selectively takes away life – kills unworthy people and does not touch the good one. The friendly attitude of the owners to the umitka is a metaphorical rethinking of the sacrifice: people help her and she does not take their lives (legends "Plague", "Sick", "Graves in the village of Bukovets"). In legends "Umitka" is afraid of the magical border, which was laid around the village by naked women, driving twin bulls pulled into a plow ("Graves in the village of Bukovets"). In some legends the disease (plague, cholera) appears in the form of a dog that needs help and is able to assess human kindness and nobility fairly. Metaphorically such legends affirm the idea of forming a personality who can feel sympathy for animals and love to a neighbor (even to a stranger, sick, scary, dangerous). Accordingly, in legends, overcoming the fear of the disease is transformed into positive emotions in attitude towards an ugly, shabby girl-plague or dog-sore. In the mythological stories of Transcarpathia cholera appears as a white lady who kills people and resembles a speechless ghost. She does not show a good attitude towards anyone and is associated with a demon that carries death, and it is impossible to entreat her. However, legends confirm the idea of the possibility of overcoming the "white lady", if you get rid of the fear of her ("Village Strabychove"). All personified images of diseases, on the one hand, frighten a person, and on the other hand, can be overcome in one way or another. People's consciousness affirms the importance of knowledge and moral and ethical ideals, thanks to which a person is able to avoid premature death and metaphorically overcome death

Scott's Ghost-Seeing

Episodes of ghost-seeing radicalize a key device of Walter Scott’s historical novels, in which cultural difference submits to a developmental logic of historical difference. The spectral apparition signals not only the ghost-seer’s imminent death but also a historical extinction, that of the life-world in which supernatural phenomena count as real. This essay considers the complication of this historicist logic in The Bride of Lammermoor (1819) and The Monastery (1820). In the former, ghostliness is endemic to a time of pure liminality, unmoored from historical purpose: the suspension of the present between a past that fails to pass and a future that fails to arrive empties it of ontological substance. In The Monastery, the ghost rudely resists exorcism by rational explanation. Scott’s White Lady indexes the severity of the historical breach inflicted by the Protestant Reformation: a discontinuity more violent, in its impact upon knowledge, belief and the imagination, than revolutions of dynasties or political systems.