Despite being common in epithelial malignancies, the timing of receptor tyrosine kinase (RTK) up-regulation is poorly understood and therefore hampers the identification of the receptor to target for effective treatment. We aimed to determine if RTK expression changes were early events in carcinogenesis. Oesophageal adenocarcinoma and its pre-invasive lesion, Barrett's oesophagus, were used for immunohistochemical analysis of the RTK panel, EGFR, ErbB2, ErbB3, Met, and FGFR2, by utilizing a cohort of patients with invasive disease (n = 367) and two cohorts with pre-invasive disease, one cross-sectional (n = 110) and one longitudinal in time (n = 91). The results demonstrated that 51% of oesophageal adenocarcinomas overexpressed at least one of the RTK panel, with 21% of these overexpressing multiple receptors. Up-regulation of RTK expression was an early event corresponding with low-grade dysplasia development (25% in areas without dysplasia versus 63% in low-grade dysplasia, p < 0.001). There was a trend for an increase in the prevalence of concomitant overexpression of multiple receptors as intestinal metaplasia progressed to low-grade dysplasia, 7% versus 10%; and from low-grade dysplasia to high-grade dysplasia, 10% versus 19% (p = 0.06 and 0.24, respectively). The timing of receptor up-regulation varied; FGFR, ErbB2, and Met overexpression occurred as dysplasia first developed, whilst EGFR overexpression was predominately seen in invasive disease and ErbB3 overexpression was uniformly rare. We provide evidence for a frequent and early role for multiple different RTKs in oesophageal carcinogenesis. Given the early timing of receptor deregulation, inhibiting RTKs in pre-invasive disease may also represent a novel and effective chemopreventive strategy.

Public reporting burden tor this collection ot intormation is estimated to average 1 hour per response, including the time tor reviewing instructions, searching existing data sources, gathering and maintaining the data needed, and completing and reviewing the collection of information. however, has been conducted on the importance of colors, textures, and objects in virtual spaces. Specifically, the effect that these objects and elements might have on one's susceptibility to social influence in a virtual space has not been investigated. A mechanism is proposed that leads to the hypothesis that as colors, textures, and objects are added to virtual space, then occupants or observers of that space become more likely to be influenced by other people in that space. While the participants who observed virtual spaces with colors, textures, and objects were more likely to be influenced than participants who observed the same spaces without colors, textures, and objects, the social influence measure was not significantly different across condition. An interesting finding, however, is that more influence occurred across all conditions than would have been expected in a face-to-face setting, as opposed to a computer-mediated setting. More research is warranted to understand how social psychological processes operate in computer-mediated settings and, more specifically, in virtual space.

McIntosh's Church School Community: Forging Partnerships to Change the World explicates how church and school leaders can promote equity in communities within the post-pandemic world. The seven principles of Kwanzaa (Umoji, Kujichagulia, Ujima, Ujamaa, Nia, Kuumba, and Imani) are the mechanism to achieve this for Christians in partnership with other faiths. Prayer, writing, dialog, and collective action are cited as essential to address the current inequities in America.Chapter 1 traces American public education history. It describes the prominence of church and community and the blending of religious and secular aspects of schooling from America's inception. The ingrained educational class divide between those "laboring" and "learning" is noted within American school culture (p. 3). McIntosh asserts without education: "opportunities are limited, hope is diminished and the actualization of one's full potential is stunted" (p. 2).McIntosh cites changes brought about by Dewey's progressive educational vision for all through teaching students to fulfill their potential, although he is erroneously cited as founder of the Dewey Decimal library system. Contrasting Dewey's vision, she asserts even after American slavery's demise, African-Americans still face ongoing, marginalized educational opportunities. The chapter poses a difficult question: "do the conditions in your church, school or community mirror these national trends (of inequity)?" (p. 5).Chapter 2 focuses on Umoji, or partnerships in unity. McIntosh asserts churches must partner with schools and community organizations. Supporting local public schools is identified as key to living out Christian faith by promoting educational equity for all.Chapter 2 outlines how such partnerships are formed: through learning community history, building relationships with leaders, identifying assets, understanding systemic problems, and developing immediate and long-term solutions to community problems (p. 14). McIntosh espouses a groundwater approach to address these issues. In this model, policies, procedures, and systems that provide advantages to one group over another are evaluated, instead of individuals.Chapter 3 explains Kujichagulia, to "define, name, create and speak for oneself" (p. 19). Odualo Equiano, a formerly enslaved person who bought his freedom and became an antislavery advocate, is cited as an example of Kujichagulia. Kujichagulia is a respect cultivated for others in spite of differences between ourselves and our neighbors.