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The ALS/FTD-linked intronic hexanucleotide repeat expansion in the C9orf72 gene is aberrantly translated in the sense and antisense directions into dipeptide repeat proteins, among which poly proline-arginine (PR) displays the most aggressive neurotoxicity in-vitro and in-vivo. PR partitions to the nucleus when heterologously expressed in neurons and other cell types. We show that by lessening the nuclear accumulation of PR, we can drastically reduce its neurotoxicity. PR strongly accumulates in the nucleolus, a nuclear structure critical in regulating the cell stress response. We determined that, in neurons, PR caused nucleolar stress and increased levels of the transcription factor p53. Downregulating p53 levels also prevented PR-mediated neurotoxicity both in in-vitro and in-vivo models. We investigated if PR could induce the senescence phenotype in neurons. However, we did not observe any indications of such an effect. Instead, we found evidence for the induction of programmed cell death via caspase-3 activation.

A book review of Fadwa El Guindi's recent book SUCKLING.

The knowledge systems and practices of Indigenous Peoples and local communities play critical roles in safeguarding the biological and cultural diversity of our planet. Globalization, government policies, capitalism, colonialism, and other rapid social-ecological changes threaten the relationships between Indigenous Peoples and local communities and their environments, thereby challenging the continuity and dynamism of Indigenous and Local Knowledge (ILK). In this article, we contribute to the “World Scientists' Warning to Humanity,” issued by the Alliance of World Scientists, by exploring opportunities for sustaining ILK systems on behalf of the future stewardship of our planet. Our warning raises the alarm about the pervasive and ubiquitous erosion of knowledge and practice and the social and ecological consequences of this erosion. While ILK systems can be adaptable and resilient, the foundations of these knowledge systems are compromised by ongoing suppression, misrepresentation, appropriation, assimilation, disconnection, and destruction of biocultural heritage. Three case studies illustrate these processes and how protecting ILK is central to biocultural conservation. We conclude with 15 recommendations that call for the recognition and support of Indigenous Peoples and local communities and their knowledge systems. Enacting these recommendations will entail a transformative and sustained shift in how ILK systems, their knowledge holders, and their multiple expressions in lands and waters are recognized, affirmed, and valued. We appeal for urgent action to support the efforts of Indigenous Peoples and local communities around the world to maintain their knowledge systems, languages, stewardship rights, ties to lands and waters, and the biocultural integrity of their territories—on which we all depend.

The knowledge systems and practices of Indigenous Peoples and local communities play critical roles in safeguarding the biological and cultural diversity of our planet. Globalization, government policies, capitalism, colonialism, and other rapid social-ecological changes threaten the relationships between Indigenous Peoples and local communities and their environments, thereby challenging the continuity and dynamism of Indigenous and Local Knowledge (ILK). In this article, we contribute to the “World Scientists' Warning to Humanity,” issued by the Alliance of World Scientists, by exploring opportunities for sustaining ILK systems on behalf of the future stewardship of our planet. Our warning raises the alarm about the pervasive and ubiquitous erosion of knowledge and practice and the social and ecological consequences of this erosion. While ILK systems can be adaptable and resilient, the foundations of these knowledge systems are compromised by ongoing suppression, misrepresentation, appropriation, assimilation, disconnection, and destruction of biocultural heritage. Three case studies illustrate these processes and how protecting ILK is central to biocultural conservation. We conclude with 15 recommendations that call for the recognition and support of Indigenous Peoples and local communities and their knowledge systems. Enacting these recommendations will entail a transformative and sustained shift in how ILK systems, their knowledge holders, and their multiple expressions in lands and waters are recognized, affirmed, and valued. We appeal for urgent action to support the efforts of Indigenous Peoples and local communities around the world to maintain their knowledge systems, languages, stewardship rights, ties to lands and waters, and the biocultural integrity of their territories—on which we all depend.

The knowledge systems and practices of Indigenous Peoples and local communities play critical roles in safeguarding the biological and cultural diversity of our planet. Globalization, government policies, capitalism, colonialism, and other rapid social-ecological changes threaten the relationships between Indigenous Peoples and local communities and their environments, thereby challenging the continuity and dynamism of Indigenous and Local Knowledge (ILK). In this article, we contribute to the “World Scientists' Warning to Humanity,” issued by the Alliance of World Scientists, by exploring opportunities for sustaining ILK systems on behalf of the future stewardship of our planet. Our warning raises the alarm about the pervasive and ubiquitous erosion of knowledge and practice and the social and ecological consequences of this erosion. While ILK systems can be adaptable and resilient, the foundations of these knowledge systems are compromised by ongoing suppression, misrepresentation, appropriation, assimilation, disconnection, and destruction of biocultural heritage. Three case studies illustrate these processes and how protecting ILK is central to biocultural conservation. We conclude with 15 recommendations that call for the recognition and support of Indigenous Peoples and local communities and their knowledge systems. Enacting these recommendations will entail a transformative and sustained shift in how ILK systems, their knowledge holders, and their multiple expressions in lands and waters are recognized, affirmed, and valued. We appeal for urgent action to support the efforts of Indigenous Peoples and local communities around the world to maintain their knowledge systems, languages, stewardship rights, ties to lands and waters, and the biocultural integrity of their territories—on which we all depend.

The knowledge systems and practices of Indigenous Peoples and local communities play critical roles in safeguarding the biological and cultural diversity of our planet. Globalization, government policies, capitalism, colonialism, and other rapid social-ecological changes threaten the relationships between Indigenous Peoples and local communities and their environments, thereby challenging the continuity and dynamism of Indigenous and Local Knowledge (ILK). In this article, we contribute to the “World Scientists' Warning to Humanity,” issued by the Alliance of World Scientists, by exploring opportunities for sustaining ILK systems on behalf of the future stewardship of our planet. Our warning raises the alarm about the pervasive and ubiquitous erosion of knowledge and practice and the social and ecological consequences of this erosion. While ILK systems can be adaptable and resilient, the foundations of these knowledge systems are compromised by ongoing suppression, misrepresentation, appropriation, assimilation, disconnection, and destruction of biocultural heritage. Three case studies illustrate these processes and how protecting ILK is central to biocultural conservation. We conclude with 15 recommendations that call for the recognition and support of Indigenous Peoples and local communities and their knowledge systems. Enacting these recommendations will entail a transformative and sustained shift in how ILK systems, their knowledge holders, and their multiple expressions in lands and waters are recognized, affirmed, and valued. We appeal for urgent action to support the efforts of Indigenous Peoples and local communities around the world to maintain their knowledge systems, languages, stewardship rights, ties to lands and waters, and the biocultural integrity of their territories—on which we all depend.

A Review of "Understanding Collapse: Ancient History and Modern Myths" by Guy D. Middleton (Cambridge University Press, 2017)

Tending the Wild: Native American Knowledge and the Management of California's Natural Resources. M. Kat Anderson. Berkeley: University of California Press, 2005. xxix + 526 pp. $39.95.

Survival Skills of Native California Paul D. Campbell. Layton, UT: Gibbs Smith, 1999. XV -I- 448 pp., hundreds of photographs and text figures, maps, bibliography.

Tending the Wild: Native American Knowledge and the Management of California's Natural Resources. M. Kat Anderson. Berkeley: University of California Press, 2005. xxix + 526 pp. $39.95.

Survival Skills of Native California Paul D. Campbell. Layton, UT: Gibbs Smith, 1999. XV -I- 448 pp., hundreds of photographs and text figures, maps, bibliography.

Edible and Useful Plants of California.Charlotte Bringle Clarke. Berkeley and Los Angeles: University of California Press, 1977. 280 pp., 8 color pls., 77 figs. $5.95 (paper).

Fig Tree John. An Indian in Fact and Fiction.Peter G. Beidler. Tucson: University of Arizona Press. 1977. 152 pp., Illus. $4.95 (paper), $10.50 (hardbound).

California: Five Centuries of Cultural Contrasts. Julian Nava and Bob Barger. Beverly Hills: Glencoe Press, 1976. 428 pp., many illustrations and maps, index. No price listed.

I am very grateful to Professor Aschmann for correcting my more speculative flights. It is, of course, true that the Jesuit and Dominican missions killed off the native populations as fast as the Franciscans did, and that the Jesuits were out of the field by 1769. My impression is still that overall Jesuit policy was relatively mild—cf. the well-known experiment with Utopian planning among the Indians in Paraguay, for instance—and that this relatively mild policy was one of the reasons for their downfall in the New World. Their record in Baja California was certainly a sad one, however. As to the Dominicans, my memory seems to have simply played me false. It appears that things were even worse than I thought for the unfortunate missionized Indians of the Californias!

The Eye of the Flute: Chumash Traditional History and Ritual as Told by Fernando Librado Kitsepawit to John P. Harrington. Travis Hudson, Thomas Blackburn, Rosario Curletti, and Janice Timbrook, eds. lllustrated by Campbell Grant. Santa Barbara: Santa Barbara Museum of Natural History, Santa Barbara Bicentennial Historical Series iv. 1977. 130 pp., map, 19 illus., 4 appendices, indexed, clothbound. No price given.

Fig Tree John. An Indian in Fact and Fiction.Peter G. Beidler. Tucson: University of Arizona Press. 1977. 152 pp., Illus. $4.95 (paper), $10.50 (hardbound).

California: Five Centuries of Cultural Contrasts. Julian Nava and Bob Barger. Beverly Hills: Glencoe Press, 1976. 428 pp., many illustrations and maps, index. No price listed.

Edible and Useful Plants of California.Charlotte Bringle Clarke. Berkeley and Los Angeles: University of California Press, 1977. 280 pp., 8 color pls., 77 figs. $5.95 (paper).

Fig Tree John. An Indian in Fact and Fiction.Peter G. Beidler. Tucson: University of Arizona Press. 1977. 152 pp., Illus. $4.95 (paper), $10.50 (hardbound).

December's Child: A Book of Chumash Oral Narratives.Thomas C. Blackburn, ed. and analysis. Berkeley and Los Angeles: University of California Press, 1975. $12.95.

The Eye of the Flute: Chumash Traditional History and Ritual as Told by Fernando Librado Kitsepawit to John P. Harrington. Travis Hudson, Thomas Blackburn, Rosario Curletti, and Janice Timbrook, eds. lllustrated by Campbell Grant. Santa Barbara: Santa Barbara Museum of Natural History, Santa Barbara Bicentennial Historical Series iv. 1977. 130 pp., map, 19 illus., 4 appendices, indexed, clothbound. No price given.

I am very grateful to Professor Aschmann for correcting my more speculative flights. It is, of course, true that the Jesuit and Dominican missions killed off the native populations as fast as the Franciscans did, and that the Jesuits were out of the field by 1769. My impression is still that overall Jesuit policy was relatively mild--cf. the well-known experiment with Utopian planning among the Indians in Paraguay, for instance--and that this relatively mild policy was one of the reasons for their downfall in the New World. Their record in Baja California was certainly a sad one, however. As to the Dominicans, my memory seems to have simply played me false. It appears that things were even worse than I thought for the unfortunate missionized Indians of the Californias!