ASU Scholarship Showcase

Astaxanthin (3,3′-dihydroxy-β,β-carotene-4,4′-dione), a high-value ketocarotenoid with a broad range of applications in food, feed, nutraceutical, and pharmaceutical industries, has been gaining great attention from science and the public in recent years. The green microalgae Haematococcus pluvialis and Chlorella zofingiensis represent the most promising producers of natural astaxanthin. Although H. pluvialis possesses the highest intracellular astaxanthin content and is now believed to be a good producer of astaxanthin, it has intrinsic shortcomings such as slow growth rate, low biomass yield, and a high light requirement. In contrast, C. zofingiensis grows fast phototrophically, heterotrophically and mixtrophically, is easy to be cultured and scaled up both indoors and outdoors, and can achieve ultrahigh cell densities. These robust biotechnological traits provide C. zofingiensis with high potential to be a better organism than H. pluvialis for mass astaxanthin production. This review aims to provide an overview of the biology and industrial potential of C. zofingiensis as an alternative astaxanthin producer. The path forward for further expansion of the astaxanthin production from C. zofingiensis with respect to both challenges and opportunities is also discussed.

This study investigates the presence of dynamical patterns of interpersonal coordination in extended deceptive conversations across multimodal channels of behavior. Using a novel "devil’s advocate" paradigm, we experimentally elicited deception and truth across topics in which conversational partners either agreed or disagreed, and where one partner was surreptitiously asked to argue an opinion opposite of what he or she really believed. We focus on interpersonal coordination as an emergent behavioral signal that captures interdependencies between conversational partners, both as the coupling of head movements over the span of milliseconds, measured via a windowed lagged cross correlation (WLCC) technique, and more global temporal dependencies across speech rate, using cross recurrence quantification analysis (CRQA). Moreover, we considered how interpersonal coordination might be shaped by strategic, adaptive conversational goals associated with deception. We found that deceptive conversations displayed more structured speech rate and higher head movement coordination, the latter with a peak in deceptive disagreement conversations. Together the results allow us to posit an adaptive account, whereby interpersonal coordination is not beholden to any single functional explanation, but can strategically adapt to diverse conversational demands.

Modern biology and epidemiology have become more and more driven by the need of mathematical models and theory to elucidate general phenomena arising from the complexity of interactions on the numerous spatial, temporal, and hierarchical scales at which biological systems operate and diseases spread. Epidemic modeling and study of disease spread such as gonorrhea, HIV/AIDS, BSE, foot and mouth disease, measles, and rubella have had an impact on public health policy around the world which includes the United Kingdom, The Netherlands, Canada, and the United States. A wide variety of modeling approaches are involved in building up suitable models. Ordinary differential equation models, partial differential equation models, delay differential equation models, stochastic differential equation models, difference equation models, and nonautonomous models are examples of modeling approaches that are useful and capable of providing applicable strategies for the coexistence and conservation of endangered species, to prevent the overexploitation of natural resources, to control disease’s outbreak, and to make optimal dosing polices for the drug administration, and so forth.

This essay outlines a recent assignment I designed for an upper-division cross-listed women and gender studies/social justice and human rights course I teach called, “Trash, Freaks, and SCUM.” In the context of the students reading Edward Humes’ (2012) Garbology, the trash bag assignment asked that students carry around their trash for two 48-hour periods and that they present it to the class. While the first two day period assesses their actual trash output, students are asked to produce as little trash as possible for the second two day period. This assignment aims to make trash visible and to help students learn about climate change, sustainability, conspicuous consumption, and how their individual carbon footprint contributes to the “big picture” of environmental strain. I describe this assignment and its goals in this essay, followed by an assessment of its role in teaching about social justice, in order to underscore the importance of experiential learning with trash and to highlight how this assignment fits the mission of my courses on feminism and social justice.

Cultural and ethnic identities influence the relationships individuals seek out and how they feel and behave in these relationships, which can strongly affect mental and physical health through their impacts on emotions, physiology, and behavior. We proposed and tested a model in which ethnocultural identifications and ingroup affiliations were hypothesized explicitly to enhance social connectedness, which would in turn promote expectancy for effective regulation of negative emotions and reduce self-reported symptoms of depression and anxiety. Our sample comprised women aged 18–30 currently attending college in the Southwestern US, who self-identified as Hispanic of Mexican descent (MAs; n = 82) or as non-Hispanic White/European American (EAs; n = 234) and who completed an online survey. In the full sample and in each subgroup, stronger ethnocultural group identity and greater comfort with mainstream American culture were associated with higher social connectedness, which in turn was associated with expectancy for more effective regulation of negative emotions, fewer depressive symptoms, and less anxiety. Unexpectedly, preference for ingroup affiliation predicted lower social connectedness in both groups. In addition to indirect effects through social connection, direct paths from mainstream comfort and preference for ingroup affiliation to emotion regulation expectancy were found for EAs. Models of our data underscore that social connection is a central mechanism through which ethnocultural identities—including with one's own group and the mainstream cultural group—relate to mental health, and that emotion regulation may be a key aspect of this linkage. We use the term ethnocultural social connection to make explicit a process that, we believe, has been implied in the ethnic identity literature for many years, and that may have consequential implications for mental health and conceptualizations of processes underlying mental disorders.

In this welcome anthology, Tina Frühauf publishes solo organ music by Jewish composers from the early 19th through the mid-20th centuries, making known to organists and scholars a fascinating repertoire that was largely obscured by the Holocaust. Frühauf has established herself as an expert on the subject with her monograph, The Organ and Its Music in German-Jewish Culture. In her preface to the musical edition, she explains that the anthology complements her book, since it includes scores of some of the music she has previously analyzed. She made her selections to ‘trace the history and major stylistic developments of organ music in the German-speaking Jewish communities of central Europe, parts of eastern Europe, and finally in the United States and Israel, where many composers emigrated to escape from Nazi persecution’ (vii). This music reveals a rich culture of Jewish organ playing that was virtually extinguished by the devastation of World War II.

Portrayals of the US Southwest's Native American inhabitants as “primitive” relics have been shaped by the intertwining practices of archaeological collection and museum display. Focusing on the Pueblo Grande Museum in Phoenix, Arizona, this essay analyzes the interpellation of museum visitors as citizen archaeologists, a process that re/produces racialized discourses through rhetorics of science and time. It is argued that as visitors excavate remnants of the past they engage an archaeological vision that reinforces dominant constructions of “modern” citizenship. This vision maintains colonial histories by disallowing Native peoples both authorship of the past and belonging in the present.