NK1 receptor expression by cholinergic interneurones in human striatum

The study sought to recycle stale bread to produce extruded puffed products so as to reduce the profit loss being incurred due to the staling process of bread in the bakery industries. One of the project`s main objective was to reduce the losses that were being caused due to the staling of bread in the baking industry. The research concentrated on the designing of a process that of low cost and capable of recycling of stale bread producing various products through the extrusion process. Data acquired from the production logbooks for daily production and returns records was then used to calculate the average staling percentage of bread per every production batch. The research showed that an approximate of about 11% of bread is lost through the staling process. A series of experiments on the enumeration of yeast and moulds was carried out using the Petrifirms and the development of moulds on the bread, for five days after the production of the bread. The results showed that within five days after production, the bread showed little growth being caused by the spores contaminated the bread during the post processing of bread. There was no sign of mould of growth of bread on the bread in five days. The microbial experiments were carried out to ensure microbial quality of bread stale before processing. The extrusion process was carried out, varying moisture content, die size, and feed rate. Various extruded products were produced with different characteristics being caused by variations in the extruder parameters. The extrusion practical carried out, showed different products that can be produced from stale bread through extrusion. Future studies can be carried out on the brickets processing and bio-fermentation synthetic alcohol production

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2023

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Acento.com, 2024

La secuencia inicial de la película El padrino (1972), dirigida por Francis Ford Coppola y basada en la novela del mismo nombre, escrita por Mario Puzo, presenta a su protagonista don Vito Corleone, el Padrino (Marlon Brando), acariciando un gatico sin nombre. El plano-secuencia abre con la voz en off de Amerigo Bonasera, contándole al Padrino el abuso que cometieron el novio y un amigo norteamericanos contra su hija; luego emerge de la oscuridad, en un primer plano, el rostro de Bonasera.

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LingBaW, 2017

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Revista de la Academia, 2024

El presente trabajo se sitúa desde los diversos horizontes históricos que convergen en la crisis civilizatoria contemporánea, proponiendo las categorías críticas de reproducción y procreación, derivadas de una lectura hermenéutica, teórica y política inédita del pensamiento Marx, llevadas a cabo por Frank Hinkelammert y Jorge Veraza respectivamente. A partir de la confluencia de sus presupuestos teóricos, asentados en una rigurosa y profunda interpretación económico-política y filosófica, se reflexiona en primer lugar sobre la problemática del valor de uso y la producción de valores de uso nocivos, para la perpetuación de una lógica anti-utópica (conservadora) o “mística del ocaso” propia del fundamentalismo apocalíptico del mercado. Se indaga finalmente en los criterios materiales y normativos esenciales para concebir una ciencia crítica (o teoría crítica) arraigada sobre la racionalidad reproductiva y las fuerzas productivas procreativas, con el fin de trascender el encapsulamiento tautológico y anestésico de las ciencias empíricas modernas, especialmente en el campo de las ciencias sociales y humanidades, fundamentadas desde el pensamiento de Weber.

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2013

This year marks the forty-year anniversary of the publication of Through Navajo Eyes: An Exploration in Film Communication and Anthropology (1972). This seminal study has profoundly impacted not only what would become known as the anthropology of visual communication but related fields such as psychology, sociology, and media studies, among others. The book has since been adopted into the visual anthropology canon, and it occupies a familiar niche at the end of most bibliographies in the field. Rightfully hailed as a classic, the Navajo Film Project's findings have largely gone unquestioned-until now.

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Virtual Shamanism and the Sacred-Cyber-Space A. Airò and W. J. Costello V Abstract: Sacred space has typically been understood as a physical location with specific characteristics and qualities, which differentiate it from mundane (profane) space. Chosen to represent the link between mortals and gods, a sacred space usually undergoes specific “architectural events” (Jacobs, 2007). These events include enclosing the space through stone circles or walls, and imbuing it with spiritual or religious significance. Verses from the Quran, written on mosque walls, or frescoes in Christian churches, depicting the Stations of the Cross, demonstrate this ascription of religious significance to reinforce the sanctity of the space. Shamanistic practices call for a similar process in order to deem a space sacred. The construction of tents, teepees or yurts prepares a space for ritual and, just as church bells or a call to prayer announce when to engage in prayer, time and sacred space are unified in shamanism by using the lunar calendar. Antithetical to the civilized and highly organized setting of a church or mosque, shamans generally choose a forest clearing for a ritual site. The woods have always acted as an initiation spot where young boys are brought by the tribe’s shaman to be reborn as men and warriors. In choosing a sacred space, shamans designate the center of the space, first by digging the omphalos and then setting the axis mundi, which allows the shaman to traverse the three levels of the universe. The shaman then performs his or her function “as an intermediary between a worldly and a spiritual or supernatural world with the aim to help people of his society.” (Schlottmann, 2007). The fact that shamans travel cross-dimensionally for the betterment of their society is, in fact, integral to their role in the community. Upon request, a shaman will attempt to make contact with the spiritual world and try to resolve “an imbalance due to transcendental powers” (Schlottmann, 2007) This communal need of shamanic intervention is stunningly depicted in the short film “The Shaman” (2015) directed by Marco Kalantari. Set in a dystopic future, a long-fought war rages between two groups of humans. Instead of engaging in person-to-person combat, each group commands intelligent machines of death and destruction. However, both sides also employ shamans who are used to cross over to the “Netherworld” where they engage the machines’ souls in psychological warfare. Only in this cyber-spiritual world can these shamans hope to convince the machines’ souls to change sides. Coincidentally, it is also only in cyberspace that you can access this film. Gazing through the computer display, we now have the ability to journey away from our terrestrial dimension and into one decidedly more virtual. This mode of accessing the virtual realm mimics the liminal threshold made of water, which shamans often cross during their passage into the spiritual world. This connection is made eerily apparent by the fact that most displays used today (either LCD or LED) work by shining light through liquid crystals. While the virtual world has been described as being a “spaceless space” (Castells 1996) this has no bearing on its capacity to be used in a sacred event. In place of tangible materials, digital code defines the parameters of cyberspace. As shown by S. Jacobs (2007), virtual churches and temples exist online, which replicate the experience of physically visiting these sacred spaces. Jacobs details the versatility of these sites in allowing visitors to go through the stages of religious practices, namely cyberprayer and cyberpuja, at their leisure. Referring to this new phenomenon as “asynchronous” cyber-ritual, Jacobs demonstrates how our concept of time has drastically changed as a consequence of “computer-mediated communication” (Jacobs, 2007). Thanks to the Internet, one simply needs to search “shamanic ritual” on YouTube to find a plethora of videos dedicated to guiding users through asynchronous cyberséance. Meanwhile, Facebook groups and websites like Reddit also host thriving communities of cybershamans and their followers. Yet while extremely useful, these avenues do not preserve the sensation of a collective “live” religious experience. Given the technological advances since Jacobs’s research, we intend to demonstrate the evolution in this realm of “synchronous” cyber-ritual, and specifically in reference to cybershamanism. Services such as Facebook Live, Periscope and Skype along with super-fast cellular networks have given us the ability to broadcast our lives in any place and any time. In response to our initial satisfaction with worldwide asynchronous communication, today we see an increased focus on simultaneously spending our most valuable resource—time. In the modern sacred cyberspace, time has become the universal binding structure, reinforcing spiritual significance not through “architectural events” but through temporal ones. Finally, we will give our tentative predictions on how developments in virtual reality may signify the coalescence of traditional sacred space and the new location of the shamanic cyberséance of the 21st century.

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En Feixa, C.; Costa, C.; Pallarés J., eds., Movimientos juveniles en la Península Ibérica. Graffitis, grifotas, okupas, Ariel, Barcelona., 2002

Un buen número de lo que-evocando la famosa novela de Ghoete-podríamos llamar afinidades electivas podrían ser explicadas, hoy, a partir de una doble tarea. Por una lado expresan una volundad de resistir a una tendencia excesiva a algo de lo que se habla mucho últimamente: la globalización, un proceso de homogeneización cultural que rasa las diferencias y las somete a parámetros de incidencia mundial. Pero no es menos cierto que esas nuevas adhesiones voluntarias también se oponen a una inclinación no menos poderosa hacia la más insoportable heterogeneización. Es probablemente cierto, en ese sentido, lo que se repite acerca de cómo se sufre el debilitamiento de los grandes referentes morales, políticos, religiosos y familiares, cada vez más desacreditados y cada vez más incapaces de otorgar significado a una vivencia crónicamente desorientada del mundo. Es en relación a este cuadro que las adscripciones voluntarias-del tipo que sea-parecen constituirse en mecanismos de enlace entre sujetos psicofísicos en pos de una dimensión comunitaria percibida como insuficiente. Dan satisfacción a una necesidad de pertenencia colectiva, pero también parecen en condiciones de propiciar una organización coherente del propio yo. Podríamos hablar, en cierta manera, de que muchas adscripciones personales que se producen al margen de las instituciones primarias de la sociedad expresan algo que podríamos llamar complexofobia , síndrome de miedo a inseguridades de toto tipo que ya no pueden ser aliviadas con el paraguas protector de la religión o de las grandes ideologías, y que se traducen en la búsqueda con frecuencia ansiosa de una simplicidad vital que la familia no puede ofrecer, a pesar de que fue esta instancia la que recibiera un día del mundo moderno la misión de propiciarla.

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International Migration and the Law. Legal Approaches to a Global Challenge, 2024

The chapter analyses the EU’s Regional Protection and Development Programmes (RDPPs), which have replaced the previous Regional Protection Programmes (RPPs) since 2014, to improve the conditions of both Syrian and African refugees and local communities in host countries. After a short introduction, Paragraphs Two and Three briefly examine RPPs and RDPPs, with Paragraph Four assessing the latter in light of some recent evaluation reports. Finally, in the Conclusions, these programmes’ positive and negative aspects are assessed, in light of future developments of the external dimension of EU asylum.

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