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Lysosomal cathepsins are proteolytic enzymes increasingly recognized as prognostic markers and potential therapeutic targets in a variety of diseases. In those conditions, the cathepsins are mostly overexpressed, thereby driving the respective pathogenic processes. Although less known, there are also diseases with a genetic deficiency of cathepsins. In fact, nowadays 6 of the 15 human proteases called 'cathepsins' have been linked to inherited syndromes. However, only three of these syndromes are typical lysosomal storage diseases, while the others are apparently caused by defective cleavage of specific protein substrates. Here, we will provide an introduction on lysosomal cathepsins, followed by a brief description of the clinical symptoms of the various genetic diseases. For each disease, we focus on the known mutations of which many have been only recently identified by modern genome sequencing approaches. We further discuss the effect of the respective mutation on protease structure and activity, the resulting pathogenesis, and possible therapeutic strategies. [ABSTRACT FROM AUTHOR]

Mimicking research and practice that demonstrates the importance of seemingly mundane acts for resolving protracted conflicts, this article enquires into the potential contributions of food-related practices to post-conflict reconciliation. Based on fieldwork with a Japanese-South Korean reconciliation initiative (Koinonia), the argument is made that food-related practices can create the spatio-temporal conditions necessary to mitigate successfully situations that may otherwise be characterised by misunderstandings, animosity and an unwillingness to move beyond dividing lines. It is demonstrated that food-related practices have the capacity to influence reconciliation positively throughout the three stages that are perceived as vital for building lasting relationships between conflicting parties: encouragement of participation in reconciliation events (stage 1), encouragement of positive interaction during reconciliation events (stage 2) and sustainability of reconciliation events after participants re-enter daily life and the likely negative perceptions of the Other therein (stage 3). [ABSTRACT FROM AUTHOR]