Harvey Shapiro

© 2016 Public Library of Science. All rights reserved.Black Sigatoka or black leaf streak disease, caused by the Dothideomycete fungus Pseudocercospora fijiensis, is the most significant foliar disease of banana worldwide. Due to the lack of effective host resistance, management of this disease requires frequent fungicide applications, which greatly increase the economic and environmental costs to produce banana. Weekly applications in most banana plantations lead to rapid evolution of fungicide-resistant strains within populations causing disease-control failures throughout the world. Given its extremely high economic importance, two strains of P. fijiensis were sequenced and assembled with the aid of a new genetic linkage map. The 74-Mb genome of P. fijiensis is massively expanded by LTR retrotransposons, making it the largest genome within the Dothideomycetes. Melting-curve assays suggest that the genomes of two closely related members of the Sigatoka disease complex, P. eumusae and P. musae, also are expanded. Electrophoretic karyotyping and analyses of molecular markers in P. fijiensis field populations showed chromosome-length polymorphisms and high genetic diversity. Genetic differentiation was also detected using neutral markers, suggesting strong selection with limited gene flow at the studied geographic scale. Frequencies of fungicide resistance in fungicide-treated plantations were much higher than those in untreated wild-type P. fijiensis populations. A homologue of the Cladosporium fulvum Avr4 effector, PfAvr4, was identified in the P. fijiensis genome. Infiltration of the purified PfAVR4 protein into leaves of the resistant banana variety Calcutta 4 resulted in a hypersensitive-like response. This result suggests that Calcutta 4 could carry an unknown resistance gene recognizing PfAVR4. Besides adding to our understanding of the overall Dothideomycete genome structures, the P. fijiensis genome will aid in developing fungicide treatment schedules to combat this pathogen and in improving the efficiency of banana breeding programs.

Much discourse on school shootings tends to imply a binary separation between what is considered normal and exceptional, between an expected course of human events and sociohistorical aberrations. In this article Harvey Shapiro suggests the need for new directions in our responses: First, he shows how responses to school shootings tend to expropriate and dismiss certain kinds of violence in order to articulate a vision of the self as sovereign, exerting power over bodily life, exercising a self-removal from community conversations, and thus claiming what Giorgio Agamben and others call the “sovereign exception.” Second, he suggests how Agamben's development of Walter Benjamin's concept of “divine violence” can unmask prevailing states of exception and can inform education's efforts to challenge binaries of good and evil, urban and suburban, individual and community, justice and law, normal and exceptional, that confound our deliberations and long-term responses to mass shootings

Agamben’s notion of the ‘paradigm’ has far-reaching implications for educational thinking, curriculum design and pedagogical conduct. In his approach, examples—or paradigms—deeply engage our powers of analogy, enabling us to discern previously unseen affinities among singular objects by stepping outside established systems of classification. In this way we come to envision novel groupings, new patterns of connection—that nonetheless do not simply reassemble those singular objects into yet another rigidly fixed set or class. Agamben sees this sort of ‘paradigmatic understanding’ as our richest source of intelligibility. For Agamben the paradigm is ultimately about learning to see again, starting not with already perfectly known and categorized objects (or ideas), but rather with a fresh experience of one individual object and the analogical relations it may have to others, and to novel groupings that may arise. The paradigm is a method, a way in which educators might respond to a wide range of educational challenges. For a paradigmatic relation suspends while exposing, deactivates while revealing, complicates while clarifying. But articulating the enigmatic paradigmatic relation between example and class is far more than a method. It is epistemological (a way of knowing and conception of knowledge), ethical (a fostering of freedom from presupposed categories and reified principles) and ontological (a type of being that exposes the potential of knowing and communicating—their intelligibility and communicability). In these qualities, paradigms exhibit to educators a free, a new use of singularities.

Recent studies have characterized R. Hayyim of Volozhin as actively preparing for the messianic redemption. Contrary to this, I maintain that R. Hayyim was concerned with the immediate potential of the world in the context of historical time , rather than with a world-to-come, in the context of messianic time . To R. Hayyim, the existence of the cosmos and the stability of a dynamic life-giving universe are fraught with contingency because of the interdependent organic naturality shared by man and world. This contingency is constant, placing man's conduct as the central determinant of the world's future. R. Hayyim's theory and practice attest to a concern for the immanent and transcendent aspects of this world and for the meanings of our everyday experienced relationship to its variegated pragmata