Aims: Todays, the change of range land to agricultural uses by unplanned and improper locations of water supply wells would be led to sever reduction of ground water level and subsequently fully land degradation. However, the aim of this study was to investigate the effect of land use change on soil physical, chemical, and mineralogical properties.
Materials & Methods: In this study, 9 soil profiles in Kangavar plain with range and different arable land uses were dug and described. Some properties of soil samples were determined, then, pedons classified to Inceptisols, Entisols, and Mollisols orders.
Findings: The result showed that with land use change from range land to agriculture, content of soil clay reduces (from average 47.6% to 41.4%). With land use change of range to cropland properties including pH, organic matter and calcium carbonate equivalents contents decreased. The amount of soluble potassium in the surface horizons in range lands was more than arable land. In the cropland pedons, the amount of soluble sodium reduced compared to rangeland pedons. The results showed that land use change had no effect on clay minerals type, but changed those value. According to the results, in range land, illite and vermiculite percentage were greater than crop land soil pedons. The smectite content in arable land use more frequency than range land (data have significant difference at p< 0.05 level).
Conclusion: It was concluded that long-term agriculture in study area induced to sever reduction of nutrient and consequently caused to soil degradation in whole plain.

Aim: Adolescence is a very sensitive and important period in everybody’s life, particularly in individuals with disabilities, because it can significantly impact their experiences. The present study aimed to investigate the mediating role of academic self-efficacy in the relationship between curiosity and academic well-being among adolescents with physical and motor disabilities.
Method and Materials: The statistical population in this descriptive correlational study included all the adolescents 12-18 years old with physical and motor disabilities in Khuzestan Province of Iran during the academic year 2022–2023. The study sample consisted of 282 adolescents who selected using purposive sampling. The research instruments included the Academic Wellbeing Questionnaire, the two-dimensional Curiosity and Discovery Inventory, and the Students’ Academic Self-Efficacy Questionnaire (SASEQ). The proposed model was evaluated using structural equation modeling (SEM).
Findings: The results revealed that there was a significant direct path from curiosity to academic self-efficacy (P<0.001). However, the direct relationship between curiosity and academic well-being was not significant. In addition, a significant relationship, mediated by academic self-efficacy was found between curiosity and academic well-being linked by an indirect path (P<0.001).
Conclusions: Overall, the modified final model exhibited a good fit. Accordingly, this model can be considered a useful step in identifying factors that influence academic well-being of adolescents with physical and motor disabilities.

Abstract
Proverbs are short utterances in verse or prose, showing parts of the culture of people using them. They will be transmitted to the next generations and their origins can be traced. They can be considered a case of cultuling, that is (culture in language), and demonstrate the culture, worldview and the attitude of the speakers. The present study, a qualitative one, aimed to investigate the “positive thinking” cultuling in Persian proverbs from the viewpoint of the SPEAKING model of Hymes (1967). To this end, of the total 99621 Persian proverbs, 777 proverbs were delineated to include the “Positive Thinking” cultuling. The researchers were seeking to find different ends of using the proverbs by Persian speakers. The data were investigated by two Applied linguists professors and an M.A graduate in Linguistics. The most recurrent ends of using proverbs encompass giving advice 101 cases (30%), good wish 7 cases (2%), religious beliefs 92 cases (27%), encouraging to be patient 27 cases (8%), being grateful 7 cases (2%), being happy 9 cases (3%), showing exaggeration 16 cases (5%) and solidarity and cooperation 13 cases (4%). The keys include admonitory 83 cases (45%), praising 14 cases (8%), hopeful 67 cases (36%), humorous 14 cases (8%) and good wish 7 cases (4%). The findings show that among all, the most occurring end, of using the “positive thinking” cultuling in Persian proverbs accrues giving advice (30%) and the most recurrent key, accrues admonitory (45%). The multiplicity of the cases of advice and admonitory displays the indirectness of Iranians. The paper concludes with some implications.
Introduction
Research Background
The issue of positive thinking can be considered a case of “cultuling” in Persian proverbs. Culture is, in fact, an instrument delineating relationships among the members and the speakers’ attitude and worldview (Wardhaugh, 2010). Zolfaghaari (2013) believes that culture and its subcategories constitute parts of the national identity that encompass personal and social identity. The issue that anguage, culture, and thought are interrelated, has been proposed by prominent scholars, including Agar (1994) and Risager (2011, 2012). In the meantime, Pishghadam (2013) proposed the inseparability of language and culture. He introduced the term “cultuling” by merging the two terms of “language” and “culture. Accordingly, several studies have been carried out on various types of cultulings, namely, the study of the cultuling of “Patriarchy” by Pishghadam, Derakhshan, and Jannati Ataei (in press), in which the researchers investigated the “patriarchy” cultuling in Persian movies from the viewpoint of the SPEAKING model of Hymes (1967), aiming at demonstrating Iranian cultural patterns and trying to find the reasons for using the cultuling of “patriarchy” and the attitude toward women in Iranian culture. To this end, 100 Persian movies from 1981 and 2011, were investigated. The results showed that the decade 1981 could demonstrate the dominance of the cultuling of patriarchy, and the decade 2011 illustrates the dominance of the cultuling of matriarchy. Other related studies include the analysis of “Cultuling” as an innovative method for the analysis of language in light of variational pragmatics, which is a step towards ‘euculturing’, by Pishghadam, Ebrahimi, Naji Meidani, and Derakhshan (in press). In a similar study, Pishghadam, Ebrahimi, and Derakhshan (in press) investigated cultuling analysis, which is a new methodology for discovering cultural memes. They conceptualize a cultuling analysis model that integrates the cultural, emotioncy, SPEAKING models, as well as the underlying environmental factors collectively to reflect the participants’ culture.
Aims, question, and assumptions
In the present study, the researchers investigated “Positive Thinking” cultuling in Persian proverbs using Hymes’s (1967) SPEAKING model and its eight subparts, including setting, participants, end, act sequence, key, norms, and genre. The data were collected from 99621 Persian proverbs. The utterances were being studied, and their ends and keys were identified. It aimed at showing Iranian cultural patterns and the attitudes of Iranian speakers using the cultuling of ‘Positive Thinking’. The investigators are interested in finding out the ends of the cultuling of  “Positive Thinking” in Persian proverbs.
 
Table  1. The most recurrent ends of using Persian proverbs

 
Conclusion
The most recurrent ends of using proverbs encompass giving advice (30%), good wish (2%), religious beliefs (27%), encouraging to be patient (8%), being grateful (2%), being happy (3%), showing exaggeration (5%) and solidarity and cooperation (4%) shown in Table 1. The keys include admonitory (45%), praising (8%), hopeful (36%), humorous (8%), and wishing good (4%). The findings showed that the most occurring end of using the “positive thinking” cultuling in Persian proverbs is giving advice (30%), and the most recurrent key is admonitory (45%), shown in Table  2.
 
 
 
 
 
Table 2. The most recurrent keys of using Persian proverbs
 

 
 The multiplicity of the case of advice and admonitory displays the indirectness of Iranians. One of the psycholinguistic factors which plays a major role in the study of people’s thought is the underlying covert emotion in their utterances, called “Emoling” (Pishghadam, Ebrahimi, & Derakhshan, in press). It is inevitable that if expressions like proverbs, poems, etc. have a high emotional load, they will be better, and they will be transmitted to the following generations. Considering the role of emotional center of the brain, emotional information will be better stored in memory for retention (Bigdeli, 2020). Given that the proverbs are important cultural resources and their high capacity in transmitting cultural issues and cultural norms, they can be studied from different aspects, including the study of the cultuling of “negative thinking” in Persian proverbs.
References

Abstract
In textual criticism, it is necessary to pay attention to side sources and sometimes books of proverbs. Depending on the content and the main form of the proverbs, the editor can remove some of the ambiguities of the classical texts. Gradually, the use of these proverbs becomes more limited and turn into vague expressions for the scribes so that they may change them. For example, the phrase of "Shomar e khāne be bāzār rāst nemÎayad" (The counting of the house is not acceptable in the Bazar) is an ancient proverb, which means "Not matching a person's account at home with what he encounters in the market". This proverb at least has been used in Persian poetry and prose from the 5^th century, and in our time, it has been used in Tajik Persian works. Sa'adi has used this proverb in the one of the verses of his Odes, but for the scribes of Saʿdī's Divan, it was not a familiar phrase, and hence, in most manuscripts and in all available editions of Divan and Odes, "arz e jame" (length of the clothes) has been distorted to the "arz e khane" (the length of the house). Most of the commentators of Sa'adi's Odes have trusted the text without paying attention to its transformation and distortion. They have interpreted the verse in such a way that it does not relate to Sa'adi's thought. In this article, the correct form of the Saʿdī's verse has been presented relying on some of the manuscripts of Sa'di's Divan and the background and meaning of this proverb.
 Research Background
In this article, some distorted examples have been mentioned in the literary texts. For example, in the articles "The correction of some verses in Sanaī’s Hadiqa using Farhang-e jahāngīrī", "Pey e ŝirân gereftan va rân e gurân xordan", "The Necessity of re-correcting Katebi Neishaburi's Divan of Odes" (Khosravi, 2014, pp. 346-347; Harandi, 2018, pp. 99- 113; Bashiri et al., 2018, pp. 85-113), there are some evidence to show that the conversion and distortion of a proverb has taken the text away from its original form.
Aims, questions, and assumptions
The proverbs are one of the side sources that are effective in textual criticism. Sometimes, the proverbs have been changed due to the unfamiliarity of the scribes, but according to their prevalence in literary texts, the correct form of that text can be found.
To this aim, the following research questions are raised:
1. How do factors such as neglecting the meaning and ignoring proverbs have distorted the text?
2. How does investigating the use of proverbs in literary texts help the editor to edit the text?
3. How commentators' trust in correcting the meaning of proverbs written in some edited texts had diverted their minds from the original form of the text?
Discussion
In the study of classical texts, we find that the change and conversion of the proverb has sometimes taken the text away from its correct form. In this article, we have chosen a verse of Sa'di as an example to show that neglecting the proverb “Shomar e khāne be bāzār rāst nemÎayad" has caused ambiguity in the meaning of the verse. As in some manuscripts and all editions of Odes, “arz e jame” has been changed to " arz e khane” (Foroughi, 2007, p. 469; Yousefi, 2006, p. 19)
Searching this proverb in the classical texts, we found its other forms and mentioned its meaning and application in the literary texts, and showed that how researchers' trust in the Foroughi's edition of  Sa'di's Odes prevented their minds from grasping the correct meaning of the verse and led to its misinterpretation and explanation.
The findings show that this proverb has been prevalent in Persian poetry and prose since, at least, the fifth century, and in texts such as Manouchehri Damghani's Divan (2006, p. 20), Nafsat ol- Masdoor (Zaidari Nesavi, 2002, p. 100) and Rouh-ol-Arvah (Samani, 2010, p. 538) and in our time has also been used in Tajik Persian works (also see Dehkhoda, 1984, 2/953; Zolfaghari, 2010, 1/834).
Conclusion
In textual criticism, it is necessary to pay attention to side sources. For example, the study of a hemistich of Sa'di's Odes and the commentators' descriptions of that verse clearly shows that due to the inaccuracy of the text, even the most meticulous scholars have misunderstood the meaning of the verse.  The confidence in Foroughi's correction has prevented them to perceive the possibility of errors in the text, and consequently, the mistake in recording the hemistich is hidden. Most surprising of all is the distraction of Yousefi's precise notion, which did not pay attention to the correct recording of some manuscripts. The editors and commentators of Sa'di's Odes have not discussed the ambiguity of the second hemistich, but in explaining the verse according to the power of their imagination, they have made a new theme or taken it from someone else.
References
Bashiri, B., Amani, R., & Farzi, H. (2018). The necessity of re-correcting Katebi Neishaburi’s Divan of Ode. Textual Criticism of Persian Literature, 54, 85-113.
Dehkhoda, A. (1984). Dehkhoda's proverbs. Amirkabir.
Khosravi, M. (2014). The correction of some Verses in Sanaī’s Hadiqa using Farhang-e Jahāngīrī. Name-ye Farhangestan (Sub-continent), 3, 339-350.
Sa'di, M. (2007). Kolliāt (edited by Mohammad Ali Forughi). Amir Kabir.
Sa'di, M. (2006). Sa'di's Odes (edited by Gholamhossein Yusofi). Sokhan.
Samaani, Sh. (2010). Spirit of all spirits in understanding the names of the all good (edited by Najib Mile Heravi). Elmi va Farhangi.
Nandimi Harandi, M. (2018). Pey e ŝirân gereftan va rân e gurân xordan. Culture and Folk Literature, 20, 99-113.
Zolfaqari, H. (2010). The dictionary of Persian proverbs. Moin.
Zidari Nesavi, Sh. (2002). The sigh of a sad heart (edited by Amir Hassan Yazdgerdi). Toos.

Aims: IP3 is a key regulator molecule in the message transmission pathway, and releases calcium into the cytoplasm by binding intracellular IP3R receptors on the surface of the internal calcium stores. The aim of this study was expression, purification, and characterization of IP3-binding domain from human type 2.
Materials and Methods: In this experimental study, the pET-28a plasmid of the carrier of the IP3BD gene was transferred to the E.coli expression strain BL21 (DE3) by chemical method. In order to optimize the expression in the bacterial system, the expression was studied in different conditions, and various temperatures such as 16, 18, 20, and 24°C, the different times after incubation, type of inducer, and its different concentrations were investigated. The induced bacteria were purified on the basis of thermal shock through nickel column for chromatography and the purity of the protein was measured through SDS-PAGE. The fluorescence emission of IP3-binding domain was measured in the presence and absence of an IP3 ligand at wavelength of 295nm.
Findings: Protein did not have a significant expression in LB, TB, and 2xYT environments, and no changes were observed at different times. Expression of bacterial protein at 20°C based on thermal shock of 42°C was higher than in all cases. The purification of the induced bacteria was difficultly repeated due to thermal shock, and the purified samples did not have high concentrations. The fluorescence emission of the protein decreased in the presence of the IP3 ligand.
Conclusion: The bacterial expression of IP3-binding domain from human type 2 is weak, but the expression of protein increases with the induction of shock of 42°C.
 

Luciferase from firefly Photinus pyralis (P .py) is a peroxisomal enzyme that converts a heterocyclic substrate luciferin to an excited state oxyluciferin in the presence of Mg+2-ATP and O2. Excited oxyluciferin with the emission of visible light is changed to its ground state. The combination of rapidity, sensitivity, and convenience has led to the development of a broad range of luminescence applications. In spite of wide ranges applications, firefly luciferase is unstable against changes in chemical and physical conditions, thereby reduce its precision and sensitivity. The most undesirable instability of the luciferase is low thermostability and high susceptibility to proteolytic degradation. According to previous studies, limited proteolysis by trypsin of P .py luciferase indicated six cleavage sites on two accessible regions: 206-220 (Including K206, R213, and R218) and 329-341 (Including K329, R330, and R337) on N-terminal domain. In this study, we used site-directed mutagenesis to introduce one point mutation on the 329-341 accessible regions of P. py luciferase, in order to investigate the role of R330 on the enzyme structure and function which R330 changed to Q. Based on limited proteolysis data, R330Q mutant didn’t significantly change compared to wild type, but this mutation caused several alterations in enzymatic properties including shifting the pH optimum from 7.5 to 8 and increasing the thermal inactivation. Based on the results, it can be concluded that whilst Arg330 is a conserved residue but not effects on trypsinolysis stability.