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Cynewulf's Juliana has long been the subject of feminist criticism, particularly focusing on the moments when Juliana claims power and agency in enclosure, even in her imprisonment. This article reevaluates Juliana's claims to power and agency from the perspective of modern critical theory and pragmatics, arguing that Juliana uses place-deixis to claim her body as a sovereign space, challenging the secular and political authority imposed upon her by her pagan father, her fiancé, and the emperor. These authorities force Juliana to move physically — first from her household, then to court, and then to different locations where she is tortured and imprisoned. However, her bodily movement contrasts not only with her spiritual fixity, but with her continuing sovereignty over the space of her body. Place-deixis and spatial imagery work with references to God's all-encompassing physical presence to redefine "power the relationship" and dwarf the limited authority that earthly authorities seem to wield. [ABSTRACT FROM AUTHOR]

Objectives: The present study investigated the relationship between genomic variability and resistance of HIV-1 sequences in protease (PR) and reverse transcriptase (RT) regions of the pol gene. In addition, we analysed the resistance among 651 individuals presenting antiretroviral virological failure, from 2009 to 2011, in the state of São Paulo, Brazil.Methods: The genomic variability was quantified by using informational entropy methods and the relationship between resistance and replicative fitness, as inferred by the residual viral load and CD4+ T cell count.Results: The number of antiretroviral schemes is related to the number of resistance mutations in the HIV-1 PR (α = 0.2511, P = 0.0003, R2 = 0.8672) and the RT (α = 0.7892, P = 0.0001, R2 = 0.9141). Increased informational entropy rate is related to lower levels of HIV-1 viral loads (α = -0.0121, P = 0.0471, R2 = 0.7923), lower levels of CD4+ T cell counts (α = -0.0120, P = 0.0335, R2 = 0.8221) and a higher number of antiretroviral resistance-related mutations.Conclusions: Less organized HIV genomes as inferred by higher levels of informational entropy relate to less competent host immune systems, lower levels of HIV replication and HIV genetic evolution as a consequence of antiretroviral resistance. [ABSTRACT FROM AUTHOR]

Han van Bree, De geest van het Oude Loo. Juliana en haar vriendenkring 1947-1957 (Dissertatie Universiteit Leiden 2015; Amsterdam: Uitgeverij Conserve, 2015, 476 pp., isbn 978 90 5429 269 2); Jolande Withuis, Juliana. Vorstin in een mannenwereld (Amsterdam en Antwerpen: De Bezige Bij 2016, 863 pp., isbn 978 90 234 3523 5).

The present article studies Cynewulf’s creative manipulation of heroic style in his hagiographic poem Juliana written around the 9th century A.D. The four poems now attributed to Cynewulf, on the strength of his runic autographs appended to each, Christ II, Elene, The Fates of the Apostles, and Juliana are written in the Anglo-Saxon tradition of heroic alliterative verse that Anglo- Saxons had inherited from their continental Germanic ancestors. In Juliana, the theme of treasure and exile reinforces the allegorical structure of Cynewulf’s poetic creation. In such poems like Beowulf and Seafarer treasure signifies the stability of bonds between people and tribes. The exchange of treasure and ritualistic treasure-giving confirms bonds between kings and their subjects. In Juliana, however, treasure is identified with heathen culture and idolatry. The traditional imagery of treasure, so central to Old English poetic lore, is inverted in the poem, as wealth and gold embody vice and corruption. The rejection of treasure and renunciation of kinship bonds indicate piety and chastity. Also, while in other Old English secular poems exile is cast in terms of deprivation of human company and material values, in Juliana the possession of and preoccupation with treasure indicates spiritual exile and damnation. This article argues that the inverted representations of treasure and exile in the poem lend additional strength to its allegorical elements and sharpen the contrast between secular world and Juliana, who is an allegorical representation of the Church.

Neste ensaio pretendemos “desenhar” o “caráter” de Juliana, ou seja, o seu perfil, a partir do que nos dizem sobre ela excertos do romance queirosiano, e mostrar, em seguida, como ocorreu a sua sobrevida no filme brasileiro O Primo Basílio, dirigido, em 2007, por Daniel Filho, com roteiro de Euclydes Marinho. Algo nos diz que o perfil de Juliana (re)criado pela produção cinematográfica em questão ficou bastante diferente daquele que foi pensado por Eça, quer pelo fato de parte da história da personagem ter sido omitida, no filme; quer por Euclydes Marinho ter alterado a composição de Juliana, tanto com relação aos seus aspectos físicos quanto com relação a alguns de seus atos: pensamos que conseguiremos levar o leitor do presente texto a tais conclusões. Vale salientar que analisaremos a personagem Juliana com base nas ideias de Antonio Candido acerca da “Personagem do Romance”, e a sua sobrevida, no filme de Daniel Filho e Euclydes Marinho, por meio do que Paulo Emílio Sales Gomes pensou acerca da “Personagem Cinematográfica”.