Thursday, January 26, 2023

Whose afraid of Virginia Woolf?

While reading this post about Virginia Woolf,  I was reminded of an internal and eternal dialogue pondering the question of how we perceive 'alone' and 'lonely'. The problem is that the two are not synonymous, although the wide perception often is. 'Alone' is not always 'lonely'. Yet, we are conditioned to think that anyone that is alone is 'lonely'. 

Semantically, 'alone' can mean 'solitude'. A person can be literally alone: by one's self away from other people. It may feel comfortable or uncomfortable. I can be alone, the only human on a mountain top, and not lonely; I feel solitude and connected to all life round me. Likewise, a person can be 'alone' and unconnected in a crowd of people, but comfortable with it. It's usually a choice. It's less about our circumstance, but how we react to them.*

But 'loneliness' is less ambiguous: it's a feeling of being alone, unconnected, and not liking it. Both are internal states, but loneliness is less related to what is going on around us. It's a fear of solitude. 

Individually there is a wide area-under-the-curve for each on what is comfortable and what is not. Yet, the cultural definition and expectations for everyone, including children, are quite narrow and contradictory. We are expected to know ourselves, but to always be 'social', e.g. with other people. Unfortunately, too many people don't know themselves, or are uncomfortable being alone with themselves. They fear it.

So it's an illusion, created by ourselves and society. 

In the medical community and the public mindset people are expected to always be surrounded by other people. Those that prefer to be alone are almost always considered 'unwell' or 'abnormal' because, culturally, 'alone' = 'lonely'. Then comes the judgement deluge.

Those two terms don't take into consideration the time element: always, occasionally, mostly, etc. Those adverbs are important because they quantify the the amount of alone time. Or even when feeling lonely. 

Some people feel they have to be with another person, or amongst other people, all the time. I've known a few people (mostly women, but a few men, too) who almost have panic attacks when they are alone. Their loneliness is overwhelming, usually because they don't know themselves, or they fear being alone with themselves. Perhaps they even fear not knowing themselves; they lack self-esteem.

There's also a gender bias: women are expected to always be surrounded by people, and in a personal relationship with another (usually a man, but that's another topic...). Men.... not so much, if at all. In a few countries, cultural acceptance of a woman alone in public, especially without a male, is prohibitive. It's like requiring your dog on a leash when in public. 

Alternatively, because I'm a woman that prefers solitude most of the time and lives alone the all too-common perception is that I'm lonely. I've had to fend off questions and comments from others implying judgement, such as pity or concern of unwellness. Especially, 'You don't have a man so you must be lonely and helpless'. Or, 'There's something wrong with you.' That's the expectation associated with perceptions of 'alone' and 'loneliness' of many women.

'Alone' and 'lonely' are illusions we create about ourselves and others (Virginia Woolf refers to it as 'a reality', which is partly correct). And with those illusions, we place judgement and expectations on ourselves and others. We celebrate self-esteem. But we stigmatize spending time with the person we should know, and like, the best: ourselves.


Woolf's writings exemplified the strong pervasive feelings of loneliness and the illusions of it. In a diary entry she wrote of this as being a 'reality': 

"That is one of the experiences I have had...and got then to a consciousness of what I call “reality”: a thing I see before me: something abstract; but residing in the downs or sky; beside which nothing matters; in which I shall rest and continue to exist. Reality I call it."

Woolf's angst (she was bipolar) with what was 'real' for her, and the societal illusions and expectations about being alone and lonely (especially as a woman), ultimately influenced her choice to end her life. Ironically, over a century later, that societal perception still exists. 

In her post, author Maria Popova writes,

"There is a kind of loneliness that lodges itself in the psyche and never fully leaves, a loneliness most anguishing not in solitude but in companionship and amid the crowd. If solitude fertilizes the imagination, loneliness vacuums it of vitality and sands the baseboards of the spirit with the scratchy restlessness of longing — for connection, for communion, for escape. And yet it is out of this restlessness that so many great works of art are born."

On the other hand, solitude lacks an illusion, or sense of loneliness, and it also feeds imagination and creativity. Journalist and Buddhist Zat Rana writes, 

"When you surround yourself with moments of solitude and stillness, you become intimately familiar with your environment in a way that forced stimulation doesn’t allow.

The world becomes richer, the layers start to peel back, and you see things for what they really are, in all their wholeness, in all their contradictions, and in all their unfamiliarity. You learn that there are other things you are capable of paying attention to than just what makes the most noise on the surface."

Being alone does not always have to mean 'loneliness'. Not all of us are afraid of Virginia Woolf, of living life free of illusion.


* Some people like feeling lonely, but that is more of a pathological issue and I'm not delving into that except for my reference to Virginia Woolf. 


Tuesday, January 17, 2023

Muscles don't have memories!!

Peeve: When the scientific community can't agree on a definition consensus for a term, such as 'muscle memory'. 

Muscles don't have memories. Brains do. 

Ask anyone in a gym and you'll get four or more interpretations of what 'muscle memory' is or means. Ask scientists and you'll get one of three; each thinking they offer the only correct definition. 

This was a frequent source of amusement in our lab (neuromuscular pathology); we agreed to avoid the term unless being sarcastic. We often used the general term 'muscle plasticity': the ability of a given muscle to alter its structural and functional properties in accordance with the environmental conditions imposed. That's what muscles do. 

Then, what IS muscle memory?

According to Wikipedia (and a more summarized definition in Oxford Dictionary), 'muscle memory' is:

"...a form of procedural memory that involves consolidating a specific motor task into memory through repetition, which has been used synonymously with motor learning. When a movement is repeated over time, the brain creates a long-term muscle memory for that task, eventually allowing it to be performed with little to no conscious effort. This process decreases the need for attention and creates maximum efficiency within the motor and memory systems."

So, what is muscle plasticity

Phenotypic* plasticity allows single genotypes to express different phenotypes under diverse environmental conditions. Organisms, and tissues (some more than others), respond to different environments by changing how they act, look or function. Skeletal muscle is a highly plastic tissue. 

For example, exercise initiates signaling pathways that modify muscle fiber metabolic, physiological and contractile properties of skeletal muscle (sometimes referred to as 'remodeling'). That is 'muscle plasticity'. Whereas exercise can also evoke memories (conscious and subconscious) in the brain of how movements are executed. It is a back-and-forth communication between muscles and the brain via the central nervous system. That is  'muscle memory'.

In language, adjectives connote specificity. In particular, 'neuromuscular plasticity' and pathology were the focus of our research. Muscle plasticity requires the coordinated interaction between neurons and muscles, but pathology narrows the focus. Disease or injury of motor system components, including responsive proteins in muscle fibers, can lead to muscular motor dysfunction. Like all tissues, biological/molecular processes are included. 

One example is muscular dystrophy: a disease in which one or more muscle proteins are absent or dysfunctional because of genetic aberrations that interrupt the signal between the motor neurons and the ability of the muscle to respond. It has little if anything to do with procedural memories, aka 'muscle memories', in the brain. A muscle group without dystrophin won't be able to contract, irrespective of any 'muscle memory' in the brain. 

Using the correct language is imperative for science communication within the scientific community. Incorrect** and vague terms are perpetuated throughout communication and education (formal and informal) outside of that community, such as with medical professionals, trainers, social media, etc. Yet confusion remains if members of the scientific community do not consistently use correct definitions of terms. This needs fixing.

Summarily, the use of the term 'muscle memory' should be restricted to the associations of movement and 'memories' established in the brain. Better yet, these terms are better:

  • Procedural memory ( or 'Kinesthetic memory'): the automatic movements involved in throwing a ball, dancing, swimming, steering a vehicle, typing, or even squats.), or
  • Motor memory:  process by which animals can adopt both persistent and flexible motor behaviors. 

MUSCLES DON'T HAVE MEMORIES!
Brains do.

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* Phenotypic is the observable traits of an individual resulting from the interaction of its genes (genotype) and its environment. 

** Many researchers have recently published papers in scientific journals and still use the term 'muscle memory' in the context of muscle biology/molecular biology and physiology without ANY reference to -'memories' formed and stored in the brain! 



Saturday, January 07, 2023

Being inside out

Modern biotechnology is wonderful. It reveals wonders that we can't see without it. It tells us more about ourselves and about each other, about living things that surround us. Ironically we can see inside our bodies, but still scratch our heads on the outside wondering how we tick inside our brains.

Many years ago, while spending days [1] extracting DNA from large quantities of white blood cells from cows' blood, I added a small tube of my own WBCs. There was room in the centrifuge; why not? The feeling of seeing thin threads of your own DNA floating in solution inside a gently rocking test tube is inexplicable. 

Those fine threads were a history catalog of generations before me, before my mother and father, before them. They were strings of time more ancient that any of us can fathom, carrying the instructions on what makes me human. And how similar yet different I am from each of you. Ironically, even similar to the thick ropes of cow DNA rocking alongside in their own test tubes.

Trypanosoma theirleri and red blood cells

[1] I collaborated with a colleague to develop a sensitive assay (PCR) for detection of microscopic single-celled parasites (Trypanosomes) in the blood of cows. They literally beat up blood (red and white) cells with their 'tails' (flagellum) and weaken the animal's immune system. The process entailed extracting DNA from the fraction of liters of blood containing the WBC; in that fraction were the parasites and their DNA. A close 'cousin' of the same parasite causes Sleeping Sickness in humans.