Toxicity of Cadmium in Soil-Plant-Human Continuum and Its Bioremediation Techniques

Cadmium (Cd) toxicity is highly detrimental for the human and largely originated from faulty industrial and agricultural practices. Cadmium toxicity can be observed in minute concentration and highly mobile in the soil–plant system and availability in soil is mainly governed by various physio-chemical properties of the soil. Cereals and vegetables cultivated in peri-urban areas, former mining and industrial areas accumulate Cd in toxic limit as they receive Cd from multiple ways. In general, when the total cadmium (Cd) concentration in soil exceeds 8 mg kg−1, or the bioavailable Cd concentration becomes >0.001 mg kg−1, or the Cd concentration in plant tissue reaches 3–30 mg kg−1most plants exhibit visible Cd toxicity symptoms. The impacts of Cd toxicity are seed germination, growth, photosynthesis, stomata conductance, enzyme activities and alteration in mineral nutrition. The major source of Cd in human is food chain cycle and causes disorders like “itai-itai” disease, cancer, and nephrotoxicity. Cadmium harms kidney, liver, bone and reproductive body parts and may be fatal in serious condition. WHO recommended the tolerable monthly Cd intake are 25 μg kg−1 body weights and in drinking water Cd concentration should not exceed 3 μg L−1. It is hard to remove these potent and hazardous metals from the environment as they have long mean residence time but, can be converted into less toxic form through bioremediation. This chapter focuses on the effect of Cd toxicity in soil–plant-human continuum and its bioremediation techniques to mitigate the Cd- toxicity.

Woman and Brute in Feminism

This chapter treats 1790s feminist writing by Mary Wollstonecraft, Catharine Macaulay, Mary Hays, and Mary Robinson, tracing conflicts in their thought created by the question of the animal. Faced by the animalization of women based on their identification with the sexual and reproductive body, feminists appealed to a disembodied reason to argue for their equality with men; but their sympathy with nonhuman animals as sharing in their victimization by men encouraged some revaluation of animality. Wollstonecraft’s foundational work on the rights of woman makes an anthropocentric commitment to unique human rationality, and reveals anxieties attributable to her reading of natural history discourses that naturalized the subordination of women. Robinson shows greater confidence in disembodied reason as guarantor of gender equality. The chapter traces the development of sympathetic responses both to human animality and nonhuman animals in Macaulay, Hays, and in Wollstonecraft’s own later work.

‘Catching Ovulation’: Exploring Women’s Use of Fertility Tracking Apps as a Reproductive Technology

Smartphones are increasingly entangled with the most intimate areas of everyday life, providing possibilities for the continued expansion of digital self-tracking technologies. Within this context, the development of smartphone applications targeted at female reproductive health are offering novel forms and practices of knowledge production about reproductive bodies and processes. This article presents empirical research from the United Kingdom on women’s use of fertility tracking applications, known more generally as fertility apps, while trying to conceive. Drawing on material from interviews with women who had experience of using fertility apps, I demonstrate the significance of this particular form of fertility tracking for the embodied shift from pregnancy prevention to actively facilitating pregnancy, participants’ sense of self and identity and how they perceived the reproductive potentiality of their bodies. I argue that fertility apps are significantly involved in making fertility cycles known and thus configuring the pre-pregnant reproductive body.

Debating Natalism: Israeli One-Woman Shows on Experiencing Childlessness

Natalism constitutes one of the main values of Israeli society, to the extent that the state’s explicit policy is to encourage and heavily finance childbearing. Whatever the reasons for this pronatalist ideology may be – religious, cultural, or politico-demographic – the fact is that, in twenty-first century Israel, motherhood is still considered a biological imperative; and a Jewish-Israeli woman’s reproductive body is implicitly mobilized for national needs. Against the backdrop of this persistent pro-birth agenda, in this study Dror Harari and Gillit Kroul discuss a noteworthy number of recently staged one-woman shows that critically debate the Israeli ‘fertility religion’ and the physical and emotional distress that it causes for the infertile and childfree woman. These autobiographical performances of infertility are seen as a sub-genre of Israeli critical disability performance, in that they manifest the idea that what defines the infertile as disabled is not (only) the woman’s biological deficiency but, rather, her inability to fulfil her national gendered role. Dror Harari is a Senior Lecturer at the Department of Theatre Arts, Tel Aviv University. His Self-Performance: Performance Art and the Representation of Self was published in Hebrew by Resling Publications (2014), and his current research, funded by the Israel Science Foundation, focuses on the historiography of performance art in Israel from its origins in the 1960s and through the 1970s. Gillit Kroul has an MA in Theatre Studies from Tel Aviv University. Her book of poetry When the Sea Seeds its Hopes is published by Sa’ar Publications, and her short semi-autobiographical play in Hebrew Shnayim (Two), based on her experience of fertility treatment, is available at <http://pregbirthanthology.wixsite.com/anthology>.