X-linked severe combined immunodeficiency (X-SCID) is an immunodeficiency disorder in which the body produces very few T cells and NK cells. In the absence of T cell help, B cells become defective. It is an X-linked recessive inheritance trait, stemming from a mutated (abnormal) version of the IL2RG gene located on the X-chromosome. This gene encodes the interleukin receptor common gamma chain protein, which is a cytokine receptor sub-unit that is part of the receptors for IL-2, IL-4, IL-7, IL-9, IL-15 and IL-21.

WRONG PICTURE!!!Gerald Lewis "Gerry" Caplan (born 8 March 1938) is a Canadian academic, public policy analyst, commentator and political activist. He has had a varied career in academia, as a political organizer for the New Democratic Party, in advocacy around education, broadcasting and African affairs and as a commentator in various Canadian media. Caplan has a Masters in Canadian history from the University of Toronto and a doctorate in African history from the School of Oriental and African Studies, University of London. His Masters thesis was Co-operative Commonwealth Federation in Ontario, 1932-1945: a study of socialist and anti-socialist politics and was later revised and published in book form in 1973 as The Dilemma of Canadian Socialism : The CCF in Ontario. His doctoral thesis was also published as The Elites of Barotseland: A History of Zambia's Western Province. In 2000, he wrote a report on the subject, Rwanda: The Preventable Genocide for the Organization of African Unity's International Panel of Eminent Personalities to Investigate the 1994 Genocide in Rwanda. From 1967 to 1977, Caplan was an associate professor in the Department of History and Philosophy of Education at the Ontario Institute for Studies in Education. Subsequently, he was director of CUSO's volunteer program in Nigeria.
WRONG PICTURE!!!Gerald Lewis "Gerry" Caplan (born 8 March 1938) is a Canadian academic, public policy analyst, commentator and political activist. He has had a varied career in academia, as a political organizer for the New Democratic Party, in advocacy around education, broadcasting and African affairs and as a commentator in various Canadian media. In 2000, he wrote a report on the subject, Rwanda: The Preventable Genocide for the Organization of African Unity's International Panel of Eminent Personalities to Investigate the 1994 Genocide in Rwanda.

Odinala (Igbo: ọ̀dị̀nàla) comprises the traditional religious practices and cultural beliefs of the Igbo people of southern Nigeria. Odinani has monotheistic and panentheistic attributes, having a single God as the source of all things. Although a pantheon of spirits exists, these are lesser spirits prevalent in Odinani expressly serving as elements of Chineke (or Chukwu), the supreme being or high God. Chineke is a compound word encompassing the concept of chí is the creator (nà) is a verb meaning 'that' while ékè means create. Chineke therefore means the Creator or the God that created all things. The concept of Chúkwú ('supreme chi') was largely propagated by the Aro-Igbo of Arochukwu in eastern Igboland who wielded much spiritual force over the eastern Niger Delta in the 18th century due to their operating of the Ibini Ukpabi oracle. Lesser spirits known as ágbàrà or álúsí operate below the high God Chineke and are each a part of Chineke divided by gender in their mind. These spirits represent natural forces; agbara as a divine force manifests as separate alusi in the Igbo pantheon. A concept of 'the eye of sun or God' (ányá ánwụ́) exists as a masculine solar deity which forms a part of the solar veneration among the Nri-Igbo in northern Igboland. Alusi are mediated by dibia and other priests who do not contact the high god directly. Through áfà, 'divination', the laws and demands of the alusi are communicated to the living. Alusi are venerated in community shrines around roadsides and forests while smaller shrines are located in the household for ancestral veneration. Deceased ancestors live in the spirit world where they can be contacted. Below the alusi are minor and more general spirits known as mmúọ loosely defined by their perceived malevolent or benign natures. These minor spirits are not venerated and are sometimes considered the lost souls of the dead. The number of people practicing Igbo religion decreased drastically in the 20th century with the influx of Christian missionaries under the auspices of the British colonial government of Nigeria. In some cases Igbo traditional religion was syncretised with Christianity, but in many cases indigenous rites were demonised by Christian missionaries who pointed out the practice of human sacrifice and some other cultural practices that were illegal under the colonial government. Earlier missionaries referred to many indigenous religious practices as juju. Igbo religion is most present today in harvest ceremonies such as new yam festival (ị́wá jí) and masquerading traditions such as mmanwu and Ekpe. Remnants of Igbo religious rites spread among African descendants in the Caribbean and North America in era of the Atlantic slave trade. Igbo ọ́bị̀à was transferred to the former British Caribbean and Guyana as obeah and aspects of Igbo masquerading traditions can be found among the festivals of the Garifuna people and jonkonnu of the British Caribbean and North Carolina.