The influence of the class II-associated invariant chain (Ii) on the presentation of the protein antigens hen egg-white lysozyme (HEL) and ribonuclease A (RNase) was investigated. For this purpose the Ii- rat-2 fibroblasts were transfected with I-Ak genes with or without Ii. Transfectants expressing Ii were superior in the presentation of the complete HEL protein to a panel of I-Ak-restricted T hybridomas characterized by distinct specificities for different HEL peptides and by different sensitivities to antigen concentration. There appeared to be a correlation between the antigen-presenting capacity and the amount of Ii, in that transfectants expressing large amounts of Ii were the best antigen presentors. The presentation of synthetic HEL peptides was not influenced by Ii. In contrast to the findings with HEL, the presentation of RNase by the same set of transfectants was clearly independent of Ii. Both antigens, HEL and RNase, required processing in the chloroquine-sensitive compartment. However, only the presentation of HEL but not of RNase could be efficiently blocked by brefeldin A. These data confirm that presentation of HEL depends on de novo synthesized class II molecules, whereas the presentation of RNase seems to be predominantly mediated by a pool of pre-existing class II molecules whose interaction with endocytosed antigen does not depend on Ii. These results suggest different mechanisms for the presentation of HEL and RNase and they raise the possibility that different antigens intersect the class II pathway at distinct intracellular locations.

This article maps the vital debate on Prosperity Gospel in Africa and its relevance for socioeconomic change. Prosperity Gospel centres mainly on speech acts surrounding faith, wealth and victory, combined with ritual enactments around secondary evidences of divine blessings. Claiming this-worldly success and material well-being as signs of grace it has captured public spheres and has created African religio-scapes of prosperity. The survey on the socioeconomics of African prosperity-oriented Pentecostalism firstly traces the historic genealogy of Prosperity Gospel as transposable message. It appears as a generic formula in paradigmatic reinventions of Pentecostalism in post-second and/or cold war America and in its globalisation in postcolonial Africa. The double resignification of Pentecostal theology - a rereading of ‘mammon’ alongside a new ethic of being in the world - relates to the question of socioeconomic agency. Academic discourse connects Prosperity Gospel social capital with interpretations of its ritual texture thriving around rituals of tithings and offerings. Prosperity Gospel economies are profiled as forms of sacral consumption or sacrificial economy, or else as Pentecostal kleptocracy. Contrarily Prosperity Gospel is portrayed as a variant and porter of African social change. The contextualisation of Prosperity Gospel highlights diverse social agency in different milieus. Rural and peri-urban theologies of survival differ from urban progressive and metropolitan business management Prosperity Gospel. The findings defy generalised views on Prosperity Gospel socioeconomics. African Prosperity Gospel indicates a transformative potential in immediate social relationships, whereas claims of impacting structural parameters of society remain, with a few exceptions, part of Pentecostal imagination.

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