Статті в журналах з теми "BIOMEDIATION"

Abstract Sediment gravity flows are the primary process by which sediment and organic carbon are transported from the continental margin to the deep ocean. Up to 40% of the total marine organic carbon pool is represented by cohesive extracellular polymeric substances (EPS) produced by microorganisms. The effect of these polymers on sediment gravity flows has not been investigated, despite the economic and societal importance of these flows. We present the first EPS concentrations measured in deep-sea sediment, combined with novel laboratory data that offer insights into the modulation of the dynamics of clay-laden, physically cohesive sediment gravity flows by biological cohesion. We show that EPS can profoundly affect the character, evolution, and runout of sediment gravity flows and are as prevalent in deep oceans as in shallow seas. Transitional and laminar plug flows are more susceptible to EPS-induced changes in flow properties than turbulent flows. At relatively low concentrations, EPS markedly decrease the head velocity and runout distance of transitional flows. This biological cohesion is greater, per unit weight, than the physical cohesion of cohesive clay and may exert a stronger control on flow behavior. These results significantly improve our understanding of the effects of an unrealized biological component of sediment gravity flows. The implications are wide ranging and may influence predictive models of sediment gravity flows and advance our understanding about the ways in which these flows transport and bury organic carbon globally.

Biometrics in the Art of New Media The review is devoted to the main themes presented in the book by Ewelina Twardoch-Raś Sztuka biometryczna w perspektywie filozofii post- i transhumanizmu. W stronę estetyki postafektywnej [Biometric Art in the Perspective of the Philosophy of Post- and Transhumanism. Towards Post-affective Aesthetics]. The author emphasizes the pioneering nature of this publication on a global scale, because so far no monographic author’s study of this issue has been published. Biometric art can be included in the broad context of contemporary new media art, but its specificity is considered in this case primarily in the context of posthumanist and transhumanist philosophy and the author’s interpretation of post-affective aesthetics. The review pays particular attention to the author’s accurate recognition that biometric art is a practical step beyond the world of new media and establishing a new area of ​​post-media practice. In this case based on biomediation defined as “post-media hybridization” of biological and technological components.

The present study offers an alternative method for green synthesis of the formation of two types of nanoparticles (NPs). These NPs, titanium oxide and silver NPs (TiO2 and Ag NPs, respectively), were obtained from the amalgamation of intracellular extract of a wild mushroom, Fomes fomentarius, with aqueous solutions of titanium isopropoxide and silver nitrate, respectively. F. fomentarius was identified phenotypically and by 18S ribosomal RNA gene sequencing (Gene accession no: MK635351). The biosynthesis of TiO2 and Ag NPs was studied and characterized by X-ray diffraction (XRD), diffuse reflectance UV-Visible spectroscopy (DR-UV), fourier transform infrared spectroscopy (FT-IR), scanning electron microscopy (SEM) and transmission electron microscope (TEM). Success was achieved in obtaining NPs of differing sizes and shapes. The antibacterial and anticancer activity of the NPs was significant with morphological damage being caused by both, although Ag NPs (10–20 nm) were found to have profound effects on bacterial and cancer cells in comparison to TiO2 NPs (100–120 nm). These metal NPs, synthesized using wild mushrooms, hold a great potential in biomedicinedue to an effective enzyme combination, which permits them to modify different chemical compounds to less toxic forms, which is required for ecofriendly and safe biomaterials.

Judicial authority in Indonesia is carried out by a Supreme Court and the Constitutional Court which has the authority to examine laws against the 1945 Constitution of the Republic of Indonesia and decide on the authority dispute of state institutions whose authority is granted by the 1945 Constitution of the Republic of Indonesia. The Constitutional Court in examining the Law against the 1945 Constitution became a polemic related to the prejudicial object which was finally answered through the decision of the Constitutional Court (MK) number 21 / PUU-XII / 2014. The Constitutional Court granted part of the application for corruption convictions in the case of PT Chevron Bachtiar's Abdul Fatah biomediation project, one of which examined the prejudicial object provisions which were polemic, especially after the South Jakarta District Court's prejudicial has canceled the status of suspect Commissioner Budi Gunawan (BG) by the KPK. This study is a legal research using a normative juridical approach and descriptive analytical research specifications. The data used in this study are secondary data consisting of primary, secondary and tertiary legal materials. Data obtained through library studies and field research in the form of legislation, books, journals, and authoritative electronic media. The results of this study are 2 (two) explanations, namely First, Constitutional Court Judges have made legal inventions by providing interpretations and limitations on what can be the object of prejudicial in criminal procedural law by testing it against the constitution and seeing whether the KUHAP Articles tested are contradictory with constitutional rights. Secondly, the Constitutional Court uses several interactive techniques used by member judges in decision number 21 / PUU-XII / 2014. In the joint decision, the judges used Authentic, Systematic, Grammatical, Historical, Extensively and sociological interpretation techniques. This can be seen in the decision of point one stating a phrase which means interpreting the law using grammatical techniques

Background/Aim: Fractures are the most common form of trauma in current orthopedic practice. Although studies have shed light on the relationship between the factors affecting the healing process after fracture, this process is still not fully understood. In this study, we aimed to investigate the changes in serum biomediator levels and fracture healing in different trauma patterns, such as head trauma (HT), long bone fracture (LBF), a combination of HT + LBF injury (CI), and in different time points of the healing period. Methods: Forty Wistar rats were included in the study and divided into five groups. Group 1, the donor group, included rats with HT; Group 2 included rats with LBFs who were administered the serum taken from rats in Group 1; Group 3 included the rats with isolated LBFs; and Group 4 the rats with CI. Group 5 comprised the control rats. An experimental closed HT and fracture model was applied to rats. The rats in Groups 2, 3 and 4 were sacrificed on the 10th, 20th, and 30th days. The biomediator levels in the serum taken after sacrification were studied, while closed femoral fracture models were examined radiologically. Results: Statistically significant differences were found among the groups regarding radiological scores on the 10th, 20th, and 30th days. On Day 10, Group 2a had significantly higher scores than Group 3a (P=0.03), and Group 3a had lower scores than Group 4a (P=0.01). On Day 20, Group 2b had significantly higher scores than Group 3b (P=0.004) but lower than Group 4b (P=0.03). On Day 30, Group 2c had significantly higher scores than Group 3c but lower than Group 4c (P=0.001). The mean Ca, TGF beta 1, beta-catenin, IL-10, IL-17A, TNF alpha, CRP, Wnt-16, ALP, GH, PTH, IL-1 beta, IL-6, and IL-22 levels were significantly different among the groups (P<0.05). No significant difference was observed in the biomediator levels among the groups at different time points of the healing period. Conclusion: We concluded that inflammatory cytokines (IL-1 beta, IL-6, IL-17A, IL-17F, IL-23, and TNF alpha) were elevated in the early period in individuals with isolated head trauma and that this effect could be transferred to other individuals by serum transfer. On the other hand, the negative relationship between the IL-10 level, which is a negative modulator in fracture union, and callus thickness was significant. Our study contributes by providing a molecular description of the positive union effect transferred between individuals by serum. We believe our findings will play a significant role in developing new therapeutic agents for fracture healing.

Abstract Context.—Inflammation is pivotal to atherosclerosis. The monocyte-macrophage, a crucial cell in atherogenesis, is present during all stages of atherosclerosis. However, there is a paucity of data comparing circulating monocytes to cholesterol-laden macrophages (foam cells), with regard to their atherogenic properties, especially in subjects with established risk factors such as hyperlipidemia. Objective.—To determine whether the circulating blood monocyte is representative of the cholesterol-loaded macrophage with regard to its proatherogenicity in healthy controls and hyperlipidemic patients. Design.—Fasting blood was drawn from 32 subjects (n = 16 controls and n = 16 hyperlipidemic patients), and peripheral blood monocytes were obtained. Also, macrophages were cultured and loaded with acetyl low-density lipoprotein on day 10. Day 1 peripheral blood monocytes and day 11 cholesterol-loaded macrophages were assessed for release of superoxide anion and cytokines (interleukin 1, interleukin 6, tumor necrosis factor α); surface expression of CD11b, VLA-4, and CD40; and adhesion to human endothelium. Results.—Monocyte and cholesterol-loaded macrophage superoxide anion release, cytokines, and adhesion of monocytes to human endothelium were significantly increased in hyperlipidemic patients compared with controls. Furthermore, following cholesterol loading, there were no significant differences in monocyte versus cholesterol-loaded macrophage activity (P = .71). Also, CD14 and CD11b surface expression on monocytes was significantly increased in hyperlipidemic patients as compared with controls. The magnitude of change in the monocytes versus cholesterol-loaded macrophages was similar. Conclusions.—From these studies, we can conclude that the monocyte, which is readily accessible, is an appropriate cell to study for modulation of proatherogenic activity, especially with regard to genomic and proteomic analyses/ microarrays.

Although extracellular vesicles (EVs) are a novel biomediator of type 2 diabetes (T2D) and cardiovascular disease (CVD), the effects of hyperglycemia on EVs in humans is unknown. We tested the hypothesis that a 75-g oral glucose tolerance test (OGTT) would promote changes in EVs in relation to CVD risk. Twenty-five obese adults (Age: 52.4 ± 3.2 year, BMI: 32.5 ± 1.2 kg/m2) were screened for normal glucose tolerance (NGT, n = 8) and prediabetes (PD, n = 17) using American Diabetes Association criteria (75 g OGTT and/or HbA1c). Body composition (bioelectrical impedance) and fitness (VO2peak) were measured. Arterial stiffness (augmentation index; AIx) was measured at 0, 60- and 120-min while insulin, glucose, and free fatty acids were evaluated every 30 min during the OGTT to assess CVD risk. Annexin V positive (AV+) and Annexin V negative (AV-) total EVs, platelet EVs (CD31+/CD41+; CD41+), leukocyte EVs (CD45+; CD45+/CD41−), platelet endothelial cell adhesion molecule (PECAM) (CD31+) and endothelial EVs (CD 31+/CD41−; CD105+) were collected at 0 and 120 min. There were no differences in age, BMI, or body fat between NGT and PD (all P > 0.63). Total EVs, AV+ CD31+ (PECAM), and AV+ CD31+/CD41- (endothelial) EVs decreased after the OGTT (P ≤ 0.04). Circulating insulin at 2-h correlated with elevated post-prandial AV- CD45+ (r = 0.48, P = 0.04) while arterial stiffness related to reduced total EVs (r = −0.49, P = 0.03) and AV+CD41+ (platelet) (r = −0.52, P = 0.02). An oral glucose load lowers post-prandial total, platelet, and endothelial EVs in obese adults with NGT and prediabetes in relation to CVD risk.

Abstract Epidemiological and clinical studies suggest that elevated leukocyte count within the normal range can predict cardiovascular and total mortality in older adults. These findings are remarkable because this simple and common laboratory test is included in routine medical check-ups. It is well known that chronic systemic inflammation (inflammaging) is one of the hallmarks of aging and an important component of obesity-associated insulin resistance that can lead to type 2 diabetes and other health problems in both overweight individuals and elderly people. To understand the molecular mechanisms linking increased systemic inflammation with aging-associated diseases and elevated leukocyte counts in the elderly is to unravel the multiplicity of molecular factors and mechanisms involved in chronic low-grade systemic inflammation, the gradual accumulation of random molecular damage, age-related diseases, and the process of leukopoiesis. There are several possible mechanisms through which chronic low-grade systemic inflammation is associated with both higher leukocyte count and a greater risk of aging-associated conditions in older adults. For example, the IL-6 centric model predicts that this biomediator is involved in chronic systemic inflammation and leukopoiesis, thereby suggesting that elevated leukocyte count is a signal of poor health in older adults. Alternatively, an increase in neutrophil and monocyte counts can be a direct cause of cardiovascular events in the elderly. Interestingly, some authors assert that the predictive ability of elevated leukocyte counts with regard to cardiovascular and allcause mortality among older adults surpass the predictive value of total cholesterol. This review reports the recent findings on the links between elevated but normal leukocyte counts and the increased risks of all-cause, cardiovascular, and cancer mortality. The possible molecular mechanisms linking higher but normal leukocyte counts with increased risk of aging-associated diseases in the elderly are discussed here.

Constructed wetlands can be used for bioremediation of landfill leachate (LL) making it safe to discharge into the environment. Wetland plants (reed and willow), contribute to pollutant removal, particularly of organic and nitrogen loads. Root exudates stimulate microbial activity and elevate oxygen levels in the rhizosphere which promotes nitrification. This study investigated the effects of reed and willow on bioremediation of LL in comparison with an unplanted control by measuring redox potential levels in the rhizosphere of microcosm systems in a greenhouse. Redox potential in the reed rhizosphere was consistently the highest, with the willow rhizosphere consistently the lowest. Redox potential fluctuated in the willow rhizosphere during daylight hours, with large decreases in the morning. Levels of NH4 + decreased dramatically in the first day of the experiment and remained at similar low levels in all tanks. Removal of ammonia took place in the control tank with peaks in NO2 - and NO3 -, but levels of NO3 - remained high. Removal of ammonia was also observed in the reed tank with a peak in NO2 -, but there was no peak in NO3 -, as well as in the willow tank, but there were no peaks in NO2 - or NO3 -. Final levels of totalnitrogen, nitrate and chemical oxygen demand where considerably lower in the reed and willow tank than the unplanted control.

This article will unpack the consequences of the convergence between hearing aids and mobile phones. It deploys an analysis of the marketing of two hearing and communication apps from one start-up: a smartphone-based hearing test and a music app which tweaks users’ audio to accommodate their hearing profile. This article argues that both apps and the marketing for them can be seen as examples of biomediation. Rather than marketing hearing apps through biomedical categories to people who recognize themselves as disabled or “hearing impaired,” these apps are framed as personalizing music to fit a unique “earprint.” The article draws on two concepts used to understand this “disruption of the non-disabled/disabled binary” (Puar 2017, xvii, xviii): debility and diversity. Finally, the article offers a critical perspective on the political meanings of the term “diversity” and argues that the categorization of apps has important political consequences.

AbstractIn this work, we have analyzed natural samples collected at three hydrothermal areas of Iceland by Raman spectroscopy. The studied high-latitude regions are considered environmentally and mineralogically appropriate Martian analogues since they are rich in weathered basalts that have been altered by hydrothermalism to mineral phases such as silica, clay minerals, sulfates, oxides, and sulfur. The main objective of this work was to assess the relation of the spectroscopic signatures of alteration to hydrothermal processes and biomediation, considering previous studies focused on the detection of lipid biomarkers in the same samples. The recorded Raman spectra, taken with optical parameters similar to the ExoMars 2022 Raman spectrometer, showed structural modifications in all secondary minerals in the form of peak shifts (in the case of sulfur and clay minerals), changes in the relative ratio intensity (in anatase) and/or shape broadening (in sulfates and hematite). These results reveal the suitability of Raman spectroscopy to examine areas rich in water-altered minerals, where a mixture of crystalline and amorphous phases can co-exist. The detection of silica is singularly interesting since, on the one hand, it can imply the past existence of hydrothermal hot springs rich in nutrient and redox gradients and, on the other hand, provides excellent matrix for biosignature preservation. The data can be helpful as an astrobiological database for the forthcoming missions to Mars, where potential upwelling groundwater systems could have altered the mineral phases in a similar way to that observed in this work.

Abstract Background Metabolic syndrome (MetS), a cardio-metabolic cluster afflicting 35% of American adults, increases cardiovascular disease (CVD) and type-2 diabetes (T2DM) risk. Increased levels of trimethylamine N-oxide (TMAO), a metabolite derived from choline and L-carnitine, correlates with CVD and T2DM. However, the precise role of TMAO and its precursors in MetS remains unclear. We tested the hypothesis that choline, L-carnitine and TMAO in MetS patients without CVD or T2DM would be altered and correlate with inflammatory markers. Materials and methods This was an exploratory study of 30 patients with nascent MetS (without CVD or T2DM) and 20 matched controls. MetS was defined by the Adult Treatment Panel III criteria. TMAO and its precursors were evaluated from each patient’s frozen early morning urine samples and quantified using liquid chromatography/mass spectrometry (LC-MS). These amines were correlated with a detailed repertoire of biomarkers of inflammation and adipokines. Results L-carnitine was significantly increased (p = 0.0002) compared to controls. There was a trend for a significant increase in TMAO levels (p = 0.08). Choline was not significantly altered in MetS. L-carnitine correlated significantly with soluble tumor necrosis factor 1 (sTNFR1) and leptin, and inversely to adiponectin. TMAO correlated with IL-6, endotoxin and chemerin. Neither choline, nor L-carnitine significantly correlated with TMAO. Conclusion L-carnitine is directly correlated with markers of inflammation in nascent MetS. Cellular L-carnitine could be a biomediator or marker of inflammation in the pathogenesis of MetS, and the sequelae of CVD and T2DM.

Let’s begin with the paradox of disavowal. On the one hand, we all “know” that television is hypnotic. On the other hand, we tend to imagine that we each – perhaps alone – remain impervious to the blandishments it murmurs as we watch it, often without being fully aware we are doing so. One of the many things contributing to the invention of television, according to Stefan Andriopoulos, was “spiritualist research into the psychic television of somnambulist mediums” (618). His archaeology of the technological medium of television uncovers a reciprocal relation (or “circular causality”) between the new technology and contemporary cultural discourses such that “while spiritualism serves as a necessary (but not sufficient) condition for the invention of electrical television, the emerging technology simultaneously fulfils the very same function for spiritualist research on psychic telesight” (618). Television and the occult seem to be inextricably linked from the outset, so that perhaps the claims of some schizophrenics: that television addresses them personally and importunes them with suggestions, are not so outlandish as one might at first think. Nor, perhaps, are they merely a delusion able to be safely located in the pathology of the other. In fact it could be argued, as Laurent Gerbereau does, that television, as distinct from film with its historical imbrication of crowds with the image, aims to create the illusion of intimacy, as if the viewer were the only person watching and were being addressed directly by the medium. With two exceptions, the illusion of direct contact is sustained by the exclusion of crowds from the image. The first is major sporting events, which people gather to watch on large screens or in bars (which Gerbereau notes) and where, I think, the experience of the crowd requires amplification of itself, or parts of itself, by the large screen images. The second is the more recent advent of reality TV in which contestants’ fates are arbitrated by a public of voting viewers. This illusion of direct contact is facilitated by the fact that viewing actually does take place more and more in individual isolation as the number of TV sets in households multiplies. And it is true in spite of the growth in what Anna McCarthy has called “ambient television”, the television of waiting rooms, airport terminals and bars, which enables us to be alone with the illusion of company, without the demands that being in company might potentially make. Television can be understood as a form of refuge from the crowd. Like the crowd, it offers anonymity and the voyeuristic pleasures of seeing without being seen. But it requires no special skill (for example, of negotiating movement in a crowd) and it seems, on the face of things, to obviate the risk that individuals will themselves become objects of observation. (This, however, is an illusion, given the array of practices, like data-mining, that aim to make new segments of the market visible.) It also enables avoidance of physical contact with others – the risks of being bumped and jostled that so preoccupied many of the early commentators on modernity. New mobile technologies extend the televisual illusion of direct address. You can receive confidences from a friend on the mobile phone, but you can also receive a lot of spam which addresses “you” in an equally intimate mode. You are, of course, not yourself under these conditions, but potentially a member of a consuming public, as the availability of many visual subscription services for 3G phones, including televisually-derived ones like one-minute soap episodes, makes clear. Television cathects (in Virginia Nightingale’s suggestive psychoanalytically-inflected usage) aspects of the human in order to function, and I have argued elsewhere that what it primarily cathects is human affect (Gibbs). We could think of this investment of media in the human body in a number of different ways: in the terms suggested by Mark Seltzer when he writes of the “miscegenation” of bodies and machines, of nature and culture; or we could adapt Eugene Hacker’s term “biomediation”; or again Bolter and Grusin’s concept of “remediation”, which have the advantage of moving beyond earlier models of the cyborg (such as Donna Haraway’s), in the way they describe how media repurposes the human (Angel and Gibbs). Here I want to focus on the media’s capture of human attention. This returns me to the question of television as a hypnotic medium. But on the way there we need to take one short detour. This involves Julian Jaynes’s remarkable book The Origin of Consciousness in the Breakdown of the Bicameral Mind published in 1976 and only since the late nineties beginning to be rescued by its uptake by the likes of Daniel Dennett and Antonio Damasio from its early reception as an intriguing but highly eccentric text. The book proposes taking literally the fact that in The Iliad the gods speak directly to the characters, admonishing them to perform certain acts. In this way, the voices of the gods seem to replace the kind of psychic interiority with which we are familiar. Jaynes argues that people once did actually hallucinate these voices and visions. Consciousness comes into being relatively recently in human history as these voices are internalised and recognised as the formation of the intentions of an “analogue I” – a process Jaynes suggests may have happened quite suddenly, and which involves the forging of closer relations between the two hemispheres of the brain. What drives this is the need for the more diffuse kinds of control enabled by relative individual autonomy, as social organisations become larger and their purposes more complex. Jaynes views some forms of consciousness (those which, like hypnosis, the creation of imaginary friends in childhood, religious ecstasy, or, arguably, creative states, involve a degree of dissociation) as atavistic vestiges of the bicameral state. While he insists that the hypnotic state is quite distinct from everyday experiences, such as being so lost in television that you don’t hear someone talking to you, other writers on hypnosis take the contrary view. So does Dennett, who wants to argue that the voices of the gods needn’t have been actually hallucinated in quite the way Jaynes suggests. He proposes that advertising jingles that get “on the brain”, and any admonitions that have a superegoic force, may also be contemporary forms of the voices of the gods. So we arrive, again, from a quite different avenue of approach, at the idea of television as a hypnotic medium, one that conscripts a human capacity for dissociation. It is perhaps worth noting at this point that, while we tend to associate dissociation with dysfunction, with splitting (in the psychoanalytic sense) and trauma, Jaynes sees it in far more positive terms – at least when it is accompanied by certain kinds of voices. He characterises hypnosis, for example, as a “supererogatory enabler” (379) militated against by consciousness which, to save us from our impulses, creates around us “a buzzing cloud of whys and wherefores”, so that “we know too much to command ourselves very far” [into the kinds of superhuman feats made possible with the assistance of the gods] (402). Most writers on hypnosis speak of the necessity for inducing the hypnotic state, and I want to suggest that televisual “flow” performs this function continuously, even though, as Jane Feuer and Margaret Morse respectively have suggested, television is designed for intermittent spectatorship and is often actually watched in states of distraction. While the interactivity of the internet and the mobile phone militate against this, they do not altogether vitiate it, especially as video and animation are increasingly appearing on these media. The screen has ways of getting your attention by activating the orienting reflexes with sudden noises, changes of scene, cuts, edits, zooms and pans. These reflexes form the basis of what Silvan Tomkins calls the surprise-startle affect which alerts us to a new state of affairs, and technologies of the screen constantly reactivate them (Kubey and Csikszentmihalyi). No wonder, given the need for surprise, that sensationalism is such a well-used technique. While some writers (like S. Elizabeth Bird) link this to the production of “human interest” which creates a focus for everyday talk about news and current affairs that might otherwise be unengaging, I want to focus on the less rational aspects of sensationalism. Televisual sensationalism, which has its origins in the gothic, includes the supernatural, though this may appear as frequently in the guise of laughter as in horror, even if this laughter is sometimes uneasy or ambivalent. Hypnotism as entertainment might also qualify as sensationalism in this sense. A quick survey of Websites about hypnosis on television reveals that stage hypnosis appeared on American television as least as early as 1949, when, for 10 minutes after the CBS evening news on Friday nights, Dr Franz Polgar would demonstrate his hypnotic technique on members of the audience. It has featured as a frequent trope in mystery and suspense genres from at least as early as 1959, and in sitcoms, drama series, comedy sketches and documentaries since at least 1953. If on one level we might interpret this as television simply making use of what has been – and to some extent continues to be – popular as live entertainment, at another we might view it as television’s mise-en-abyme: the presentation of its own communicational models and anti-models for the reception of commands by voices. It’s ironic, then, that the BBC Editorial Guidelines treat hypnotism as a special kind of program rather than a feature of the medium and – in conformity with the Hypnotism Act 1952 – require that demonstrations of public hypnotism be licensed and authorised by a “senior editorial figure”. And the guideline on “Images of Very Brief Duration” (which follows the wording of the Agreement associated with the BBC’s Charter) states that programs should not “include any technical device which, by using images of very brief duration or by any other means, exploits the possibility of conveying a message to, or otherwise influencing the minds of, persons watching or listening to the programmes without their being aware, or fully aware, of what has occurred”. Finally, though, if psychoanalysis is, as Borch-Jacobsen suggests, one more chapter in the history of trance (in spite of its apparent rejection of techniques of suggestion as it attempts to establish its scientific and therapeutic credentials), then perhaps screen-based technologies should be taken seriously as another. What this might suggest about the constitution of belief requires further investigation – especially under conditions in which the pervasiveness of media and its potentially addictive qualities efface the boundary that usually demarcates the time and place of trance as ritual. Such an investigation may just possibly have some bearing on paradoxes such as the one Lyn Spigel identifies in relation to her observation that while the scripting of the “grand narratives of national unity that sprang up after 9/11 were for many people more performative than sincere”, Americans were nevertheless compelled to perform belief in these myths (or be qualified somehow as a bad American) and, further, may have ended by believing their own performances. References Andriopoulis, Stefan. “Psychic Television.” Critical Inquiry 31.3 (2005): 618-38. Angel, Maria, and Anna Gibbs. “Media, Affect and the Face: Biomediation and the Political Scene.” Forthcoming in Southern Review: Communication, Politics and Culture Special Issue 38.3 (2005). Bird, S. Elizabeth. “News We Can Use: An Audience Perspective on the Tabloidisation of News in the United States.” In Virginia Nightingale and Karen Ross, eds., Critical Readings: Media and Audiences. Maidenhead: Open UP, 2003. 65-86. Bolter, Jay David, and Richard Grusin. Remediation. Cambridge Mass., MIT P, 1999. Borch-Jacobsen, Mikkel. The Emotional Tie. Stanford, CA: Stanford UP, 1992. Feuer, Jane. “The Concept of Live Television: Ontology as Ideology.” In Regarding Television: Critical Approaches – An Anthology. 1983. Gerbereau, Laurent. “Samples or Symbols? The Role of Crowds and the Public on Television.” L’image 1 (1995): 97-123. Gibbs, Anna. “Disaffected.” Continuum: Journal of Media and Cultural Studies 16.3 (2002): 335-41. Jaynes, Julian. The Origins of Consciousness in the Breakdown of the Bicameral Mind. Boston: Houghton Mifflin, 1976. Kubey, Richard, and Mihalyi Csikszentmihalyi. “Television Addiction.” http://flatrock.org.nz/topics/drugs/television_addiction.htm>. McCarthy, Anna. Ambient Television: Visual Culture and Public Space. Durham: Duke UP, 2001. Morse, Margaret. “An Ontology of Everyday Distraction: The Freeway, The Mall and Television.” In Patricia Mellencamp, ed., Logics of Television. Bloomington and Indianapolis: Indiana UP, 1990. 193-221. Nightingale, Virginia. “Are Media Cyborgs?” In Angel Gordo-Lopez and Ian Parker, eds., Cyberpsychology. London: Macmillan, 1999. Selzer, Mark. Bodies and Machines. New York and London: Routledge, 1992. Tomkins, Silvan S. Affect, Imagery, Consciousness. New York: Springer, 1962. Spigel, Lyn. “Entertainment Wars: Television Culture after 9/11.” American Quarterly 56.2 (2004): 235-70. Thacker, Eugene. “What Is Biomedia.” Configurations 11 (2003): 47-79. Citation reference for this article MLA Style Gibbs, Anna. "In Thrall: Affect Contagion and the Bio-Energetics of Media." M/C Journal 8.6 (2005). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0512/10-gibbs.php>. APA Style Gibbs, A. (Dec. 2005) "In Thrall: Affect Contagion and the Bio-Energetics of Media," M/C Journal, 8(6). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0512/10-gibbs.php>.

Background and Aim: Tocilizumab, a humanized anti-IL-6 receptor antibody, has been used to treat severely to critically ill patients with COVID-19. A living systematic review with meta-analysis of recent RCTs indicates that the combination therapy of corticosteroids and tocilizumab produce better outcomes, while previous observational studies suggest that tocilizumab monotherapy is beneficial for substantial numbers of patients. However, what patients could respond to tocilizumab monotherapy remained unknown.Methods: In this retrospective study we evaluated the effects of tocilizumab monotherapy on the clinical characteristics, serum biomediator levels, viral elimination, and specific IgG antibody induction in 13 severely to critically ill patients and compared with those of dexamethasone monotherapy and dexamethasone plus tocilizumab.Results: A single tocilizumab administration led to a rapid improvement in clinical characteristics, inflammatory findings, and oxygen supply in 7 of 11 patients with severe COVID-19, and could recover from mechanical ventilation management (MVM) in 2 patients with critically ill COVID-19. Four patients exhibited rapidly worsening even after tocilizumab administration and required MVM and additional methylprednisolone treatment. Tocilizumab did not delay viral elimination or inhibit IgG production specific for the virus, whereas dexamethasone inhibited IgG induction. A multiplex cytokine array system revealed a significant increase in the serum expression of 54 out of 80 biomediators in patients with COVID-19 compared with that in healthy controls. Compared with those who promptly recovered in response to tocilizumab, patients requiring MVM showed a significantly higher ratio of basal level of ferritin/CRP and a persistent increase in the levels of CRP and specific cytokines and chemokines including IL-6, IFN-γ, IP-10, and MCP-1. The basal high ratio of ferritin/CRP was also associated with clinical deterioration even in patients treated with dexamethasone and tocilizumab.Conclusion: Tocilizumab as monotherapy has substantial beneficial effects in some patients with severe COVID-19, who showed a relatively low level of the ratio of ferritin/CRP and prompt reduction in CRP, IL-6, IFN-γ, IP-10, and MCP-1. The high ratio of ferritin/CRP is associated with rapid worsening of pneumonia. Further evaluation is warranted to clarify whether tocilizumab monotherapy or its combination with corticosteroid is preferred for severely to critically ill patients with COVID-19.

Being is an empty fiction. The “apparent” world is the only world: the “true world” is just a lie added on to it… —Nietzsche. Anna Poletti: I’m attracted to autobiography in a non-narrative context because I’m very interested in texts that people create that demonstrate their thinking or their fantasies or their processing, generally.Lauren Berlant: Right, in that sense it’s autobiography in your larger sense of what autobiography is: a record of […] processing. —Anna Poletti and Julie Rak with Lauren Berlant. The medium is the message. —Marshall McLuhanWelcome to the M/C Journal issue on automediality. If “automediality” sounds like another academic buzzword to you, you are right. But it is more than a buzzword for scholars interested in exploring the significant role of mediation in auto/biographical engagement. Automediality is, we think, an incredibly useful way of framing and grouping scholarly investigations of the processes and practices that people engage when they mediate their lives and selves in a range of auto/biographical forms.We are incredibly excited to bring you this vibrant collection of research about what we are calling “automediality,” but first it is useful to lay some groundwork in terms of explicitly articulating what we think automediality is and does, and why we think it is necessary.As life writing scholars exploring contemporary examples of digital auto/biography in our own research, we were both struck by the need for a new definition of auto/biography that expands beyond text, beyond narrative, beyond subject in any complete sense or form, to reflect the multiplicity of ways that lives are lived and recorded using new media today. We each found ourselves limited, at times, by existing assumptions about what auto/biography traditionally is. Sidonie Smith and Julia Watson, in their field defining work Reading Autobiography, offer an etymological cue that summarises the prevailing use and perception of autobiographical work: “in Greek, autos denotes ‘self,’ bios ‘life,’ and graphe ‘writing.’ Taken together in this order, the words self life writing offer a brief definition of the autobiography” (1).If “autobiography” has denoted a way to write the self from the location of the self, automediality points to the range of media forms and technologies through which people engage in digital, visual, filmic, performative, textual, and transmediated forms of documenting, constructing and presenting the self. Smith and Watson introduce automediality as a possible theoretical framework for “approaching life storytelling in diverse visual and digital media” (Reading 168). Originally developed by European scholars such as Jörg Dünne and Christian Moser, the term was introduced in order “to expand the definition of how subjectivity is constructed in writing, image, or new media” (Smith and Watson Reading 168).Conjoining autos and media, the concept redresses a tendency in autobiography studies to consider media as “tools” for rendering a pre-existent self. Theorists of automediality emphasize that the choice of medium is determined by self-expression; and the materiality of the medium is constitutive of the subjectivity rendered. Thus media technologies do not simplify or undermine the interiority of the subject but, on the contrary, expand the field of self-representation beyond the literary to cultural and media practices. New media of the self revise notions of identity and the rhetoric and modalities of self-presentation, and they prompt new imaginings of virtual sociality enabled by concepts of community that do not depend on personal encounter. (Reading 168)Looking at auto/biographical practices from a framework of automediality moves away from a conception of texts as able to capture and transmit preexisting selves, lives and identities, and towards an understanding of selves, lives and identities as constructed by and through textual and media practices. It is through creating an autobiographical text that the “self” a person thinks they are comes into being. The mode of creation here, be it a Facebook status update, a memoir, or an alt account, for example, is situated within networks of power, meaning and social capital to shape ways of being a “self” in a particular environment or context. Automedial reading takes all of these formative elements into consideration.Julie Rak suggests that automedia “describes the enactment of a life story in a new media environment” (155), but we think that the term is even more useful as a framework or approach to studying not only new media life stories, but auto/biographical practices as they are enacted in a range of media forms, analogue and digital alike. Importantly, our aim here is not simply to introduce another buzzword, but rather to draw attention to the current need to rethink the significant role of mediation in auto/biographical production, performance, and practices. As Rak points out, “it is time not only to rename the practices we study, but also to think critically about online life as life, and not as the texts many of us are more used to studying, which are meant to represent a life” (156). This kind of critical rethinking about how media is embedded in the living of lives, and the scholarly shift that Rak suggests from examining representation in texts to examining “online life as life” is crucial to the notion of automediality. And it has us—the editors of this issue—divided. A Conversation between EditorsÜmit: choosing “subject” and “process” over “text.”I think what automediality is, which is different to auto/biography, is process rather than product. Automediality allows us to explore how our lives intertwine with different mediums and technologies resulting in new subjects, but subjects in motion. There is no product, there is no complete narrative, there is no snapshot that captures the subject. The subject is always developing, always in motion, always in the “process of doing” (Rak 156), of being and becoming. It is a “moving target” as Smith and Watson suggest (“Virtually” 71). And therefore, automediality, as Rak suggests, is the process of living: living in relationship with media. Where as an autobiographical enquiry has usually (not always) involved the study of a subject in a complete form (although susceptible to other “versions”)—a text in other words, which can be examined by itself—an automedial enquiry has to adapt to the fact that there isn’t a product that can be examined in isolation. As Emma has argued elsewhere, we can never hold “a single cohesive version” of automedial subjects in our hands and we never reach “the end” of a subject’s self-representation as long as they continue to “post” (“Self-Branding” 75). What we are exploring as scholars of automediality is a process of living. How people live, create and present themselves, participate, narrativise, and simply “be” in different spaces, using different mediums and technologies. The mediated lives and subjects that we’re exploring in this issue require new language, new words and definitions. We are not dealing with “texts,” although there are textual components, we are not dealing with “narratives,” although one (or many) is (or are) always in formation (see Rak 156), and most importantly, we are not dealing with “products,” that hold any significance in isolation. What we are dealing with are processes: processes of being, doing, creating, and distributing the self, in relationship with media and their affordances, limitations and participants. My objection to language such as “text” is that it implies something tangible, taking for granted the ephemerality of the subjects of automediality. So often in my research I have taken a “snapshot” of a subject (in the form of a YouTube video, for example) and treated it like a text ready for analysis only to find when I revisit it that it has changed, been edited or contradicted, or completely erased (see Kennedy). And when we treat “snapshots” as “texts” for analysis I think we miss the most important point: that is the process through which the subject was and is being formed (in relationship with the medium, its technologies, and the people and things that congregate and participate in that space). We need to expand the way we explore mediated subjects and lives and “automediality” allows us to do this—it gives us a “space” in which to develop new language and methods of enquiry.Emma: texts are vital to studying automediality.Elsewhere, I have suggested that textuality is key to a definition of automediality: “The aim of an automedial approach is to discover what texts can tell us about cultural understandings of selfhood and what it means to portray ‘real’ life and ‘real’ selves through media. The emphasis is on thinking critically about mediation” (Girls, 22). However, Ümit’s thinking about automedia as process has been instrumental to progressing how I am defining and thinking about automediality. For me, though, (and perhaps my background in literary studies is showing here), framing autobiographical production and performance as texts that we can read is a useful framework that allows us to disentangle and examine abstract, slippery concepts like being, living, identity, and selfhood in process in a way that brings the roles and effects of mediation into sharp focus.Retaining the terminology around texts and textual practices—specifically that branch that is concerned with cultural production—also means that we can observe the labour of auto/biography, which is important for thinking about the economies in which automediation occurs as well as acknowledging the work that goes into creating these self-presentations or performances. It takes skills, labour, literacies, and—for me—nuanced understanding and facility with crucial modalities of reading to participate and "play" in any kind of media form. My definition of reading is broad: people read meaning, identities, lives, media, and the world around them in order to figure out how they fit into any given context, and it is the texts produced in even the most fleeting or participatory automediation that record or hold traces of this work, this process, that we as scholars can then examine.The spirit in which I apply “text” is deeply influenced by the field of semiotics within Cultural Studies. The work of semioticians like Saussure, Althusser, Derrida and Lotman that I studied during my undergraduate degree leads me, like many literary scholars, to think about not only cultural products like books and media as texts, but also bodies, surfaces, ephemeral and immaterial performances, and a range of autobiographical practices as texts. As agents we create meaning by reading, decoding, interpreting, and negotiating texts. The work of mediation, for me, is deeply connected to textual practices.I still think that texts—as well as the practices and processes that go into creating, distributing, and reading them—are a productive framework for examining strategies of self-presentation and identity performance. However, Ümit’s observations around process (articulated in her short essay “Vulnerability” and developed here) is particularly vital to thinking about the context for the participation of produsers in media economies where automedial production is often fleeting, ephemeral, and in flux. And I think that the importance of process in analysing more (apparently or materially) stable media is important, too. One way of thinking about a middle ground between text and subject is by considering the concept of becoming as central to the conceptual framework of automediality. Ümit: finding a middle ground.I agree our difference of opinion about viewing these subjects as texts comes from our different disciplines. For you, Emma, the word “text” is important because it emphasises the agency and labour involved in its creation. As a communications and media scholar, I operate on the assumption that communicating the self involves a huge amount of conscious and unconscious work. I take the agency and labour involved in mediating the self for granted. I still have an issue with “text,” however, as taking the process through which it was created for granted. I do concede, though, that we can’t completely disregard the products of mediation, because there are products (as long as we agree that they are in motion), and these are worthy of study.Although mediated subjects and texts can be fleeting and ephemeral, the fact that they are mediated, as you suggest, means that to some extent they are traceable. The mediation of the self means we can see and track its progression, its influencers, its forms, its relationships and dialogues. Although it is changeable and deletable, “doing” (living in relationship with media) leaves a record. On YouTube, for example, I can see the interactions that take place, through comments, likes and subscriptions, and I can therefore trace the subject as it changes. Mediating the self in this way materialises the process of self-formation. Automediality illuminates the process and makes it accessible to us to research. I think the concept of becoming is a perfect middle ground. “Becoming” as a Middle GroundWe are interested in using the concept of automediality to unpack and examine how selves and lives are brought into being through media forms by examining, simultaneously, both the process of mediation and the product (i.e. the autobiographical subjects and text). A crucial part of this examination is attending to the process of construction, of the process through which the textual self is mediated. One way of thinking about this in relation to the construction of lives and selves, is by thinking about how the concept of becoming is traceable in mediation.Rob Cover’s discussion of becoming in social networking is influential to our thinking here. Cover, drawing on Judith Butler, explains that underlying his approach is “the idea that identity and subjectivity is an ongoing process of becoming, rather than an ontological state of being” (56) and he argues that looking at the practices and artifacts of online identity performance can reveal the intricacies of identity in process. Also important here is the work of Stuart Hall who, in 1989, wrote about becoming in terms of how it is implicated in identity as a cultural practice or process:Cultural identity […] is a matter of 'becoming' as well as of 'being'. […] It is not something which already exists, transcending place, time, history and culture. Cultural identities come from somewhere, have histories. But, like everything which is historical, they undergo constant trans-formation. Far from being eternally fixed […], they are subject to the continuous ‘play’ of history, culture and power. Far from being grounded in a mere 'recovery' of the past, which is waiting to be found, and which, when found, will secure our sense of ourselves into eternity, identities are the names we give to the different ways we are positioned by, and position ourselves within, the narrative of the past. (70)Hall’s description of becoming as the process by which identity is continually brought into being has parallels to how we are thinking of mediation and life narrative in this issue. Hall is speaking about reading and representing identity, about the processes and products through which people enact, express, perform, and consume identity categories. Similarly, we are looking at subjectivities and identities in process, and we both agree that automediality as a conceptual tool and classifying label turns our attention to the ways in which people identify themselves and others using media. Media use, here, encompasses practices of engagement in terms of both consumption and creation. And, increasingly, users participate by engaging in both production and consumption simultaneously, becoming produsers—a term coined by the editor of this journal, Axel Bruns (2). Bruns’s notion of produsers illustrates the complex relationship between consumers, producers and users in the current media economy (2). One of the significant aspects of an automedial enquiry is the blurring of boundaries between creators and consumers. Automedial subjects are created in dialogue with the other participants in the space. The lives and identities are not only merged with the medium and technologies involved in their creation, but also with the other produsers in the space. This is critical when we begin to explore how to research automediality, as an automedial enquiry demands automediation of the researcher. In order to explore these subjects, the researcher must participate, to some extent, in the practice. Exploring subjects on social media, for example, requires the researcher to create an account and therefore participate in the same activity they are observing/consuming/researching.Questions for Automedial EnquiryTaking these ideas from theory to practice, from our point of view, reading auto/biographical texts and practices through a framework of automediality involves asking some of the following questions and paying attention to some of the following elements:What are the affordances, constraints and features of this medium that have shaped how a subject can inscribe, perform, or construct a self-presentation? As Nancy Baym writes, “our ability to construct an online self-presentation ... is limited and enabled by the communicative tools, or affordances, a platform makes available and our skills at strategically managing them” (124).What networks of power traverse this technology, this medium, and thus this mode of self-presentation?How does this performance of selfhood engage the different autobiographical “I”s: the narrating self and the narrated self; the subject and its creator; the online self and the offline IRL (in real life) self or selves. Although, as Smith and Watson state, “theorists of media and autobiography […] approach the constructed self not as an essence but as a subject” (Reading, 71), we have to acknowledge the person or constructs that exist outside of (and informs) the performance. How do these different facets of the self, and identities, speak to each other in automedia? In what networks of production and consumption does the automedia exist? How is the audience positioned in relation to the text or subject?Surface reading: the textual elements that form the interface between reader and story can tell us about what forces are shaping the self-presentations within the text, and also how the reader is positioned in relation to the autobiographical narrative. What does a surface reading reveal about how the self is being constructed by both media conventions and cultural meanings? The possibility of multiple and fragmented selves. The self that a subject performs or creates in one media platform may be a very different self that they perform in another or that they feel themselves to “be” in “real” life. What is the relationship between these selves? How do they inform and speak to each other?Authenticity is always suspect. Rather than a concrete guarantee that the media presentation correlates truthfully or sincerely to the IRL (in real life) identity or life of the narrator, authenticity in automedia is “an effect created by the form and style” of an auto/biographical performance (Maguire Girls, 11; drawing on Poletti Intimate, 28-9; emphasis added). Thus, it is less useful to weigh up how authentic or how real a particular self-presentation or media form is, and more interesting to examine how particular media constructs or creates effects of authenticity, or makes appeals to truth/authenticity. And finally, method: How can we develop methods to explore automedia which critically examine the text/subject, as well as the “process of doing” (Rak) through which the text/subject is being and “becoming” (Hall). Introducing the ArticlesEach of these excellent articles responds to technological effects on selfhood. By canvassing a range of media forms and approaches to conceptualising the mediation of lives and selves, our contributors’ ideas probe new directions for automediality as a framework for reading and thinking through self-mediation.The feature article, authored by Anna Poletti and Julie Rak, proposes that RuPaul’s Drag Race demonstrates automedia in action and suggests that the reality TV show, by modelling “queer time,” presents a challenge to dominant (straight) patterns of temporality in life narratives. This piece presents an argument for considering how identities that have been positioned as marginal are able, through automediality, to reconfigure understandings of what a life and a self can look like.Wes Hill addresses a key claim that we are making when we talk about autmediality: that media interfaces and contexts shape and construct the forms of selfhood that are brought into being through them. Hill takes the case study of artist and filmmaker Ryan Trecartin and argues that Trecartin’s videos demonstrate a fragmented set of identities that are deeply constituted by a style of performance that Hill calls “Internet-era camp.” Here, Internet-era camp becomes a mode through which to constitute the self through fragmented sets of intertextual and affective meanings. Emily van der Nagel highlights the multi-faceted nature of the mediated self through her investigation of Alt (alternative) accounts on Twitter. Her article demonstrates the way people use different accounts on the same platform for different facets of the self, and for different audiences. Isabel Pederson and Kristen Aspevig extend our discussion of automediality to explore agency and consent in the example of children producing their own automedial subjects and texts on YouTube, in the form of toy reviews. Kylie Cardell explores the digital self-tracking device many of us wear on our wrists, the Fitbit, and asks whether this wearable technology constitutes a diary. In her article, Cardell examines how a Fitbit can become an almanac for self-improvement, where the constant tracking of our physical behaviour changes the way that we live.Anu A Harju critically examines the world of “fatshion” blogging to reveal the relational way “fatshionistas” are formed in dialogue with medium, community and market. Harju situates the self as a product of relations, “borne out of them as well as dependent on them.” Chad Habel takes up masculine gender performance in video games by investigating how genre facilitates (or doesn’t) particular modes of identification by coaxing aggressive gameplay.Mick Broderick, Stuart Marshall Bender and Tony McHugh take a look how artificial intelligence technologies are currently being used to create immersive virtual reality experiences. They question the use of trauma in such projects, and suggest that affect—particularly when used to explore suffering within virtual worlds—needs careful thought moving forward with these technologies.ConclusionThis collection of interdisciplinary scholarship is an exploration of the different ways that people mediate the self. Focusing on mediation as a process that brings the subject into being, these essays explore the connections between lives, selves, identities and media technologies. The textual constructs that hold selves together become traces or products that can perform social functions, but they also have immense richness as objects of study. By taking apart and examining the processes and effects of mediation on life narratives, as scholars we are able to re-focus the microscope on the becoming of lives, selves and identities that are constructed in autobiographical texts. In seeking contributions for this collection, we were guided by two key questions: How do people mediate their identities, selves and experiences? How do media forms and conventions limit or facilitate the possibilities for particular kinds of selfhood to be articulated? Scholars of life narrative warn us that “the self” is not a unified and pre-existing entity that can simply be transcribed or translated through media. Rather, the self is brought into being through writing—or mediation. Media technologies like the camera, the diary, social media platforms, and books each have conventions, affordances, abilities and limits that both enable and restrict the kinds of self-presentation that are possible. Particular media bring particular subjectivities to life. It is our opinion that examining such sites and modes of automediality can tell us about the ways in which “technologies and subjectivity” are connected (Smith and Watson “Virtually” 77), and this is what we hope this collection of work offers to scholars of media and life narrative, as well as those working in interrelated fields. But this is only the beginning. The interfaces between life narrative and media technologies remains an exciting space for new ideas and theories to flourish.Future avenues for investigation of automediality might include examining: the platforms, mediums and technologies of automediality; the affordances of automediality for alternative narratives and identities; the vulnerabilities of mediated narratives and identities; the mediated self as brand/consumable product; cases that explore when automediality is lasting and permanent and when it is ephemeral and shifting; and multiple methodologies for investigating the mediated self, particularly in the context of digital media. An upcoming development that we’re particularly excited about is Anna Poletti’s forthcoming monograph Biomediations which will, we expect, move this thinking forward again.We hope that this issue of M/C Journal inspires more ideas about how media shapes the kinds of selves we think we are, now, in the past, and into the future. 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London: Palgrave Macmillan, 2018.———. “Self-Branding, Hotness, and Girlhood in the Video Blogs of Jenna Marbles.” Biography 38.1 (2015): 72-86.Nietzsche, Friedrich Wilhelm. “Twilight of the Idols, or How to Philosophize with a Hammer.” The Anti-Christ, Ecce Homo, Twilight of the Idols, and Other Writings. Eds. Aaron Ridley and Judith Norman. Trans. Judith Norman. Cambridge: Cambridge UP, 2005. 153-230.Poletti, Anna. Biomediations. New York: New York UP, forthcoming 2019.———. Intimate Ephemera: Reading Young Lives in Australian Zine Culture. Carlton, VIC: Melbourne UP, 2008.Poletti, Anna, and Julie Rak. “The Blog as Experimental Setting: An Interview with Lauren Berlant.” Identity Technologies: Constructing the Self Online. Eds. Anna Poletti and Julie Rak. Madison: U of Wisconsin P, 2014. 259-72.Rak, Julie. “Life Writing versus Automedia: The Sims 3 Game as a Life Lab.” Biography 38.2 (2015): 155-80.Smith, Sidonie, and Julia Watson. 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