活体牦牛人工培植牛黄与天然牛黄的化学成分比较研究

本文对培植牦牛黄的外观与性状,主要化学鉴别反应,胆红素含量,胆酸含量,游离和结合胆汁酸及游离胆红素进行了观察分析,并同时与天然耗牛黄及天然黄牛黄作了比较。     

天然牛黄中游离氨基酸分析及药用机理的初探

<正> 牛黄(Calculus Bovis;BezoarBovis)为牛科动物牛的胆结石。又名土精(千金方、外台秘要)、丑宝(本草纲目),也叫天然牛黄(全国中草药汇编)。天然牛黄是一种珍贵、稀有、常用的中药材,药用历史悠久。实验药理学已充分证实,我国古代本草关于牛黄主治功能记述正确,牛黄具有镇静、抗惊、解热、强心、消炎、利胆作用等。     

天然牛黄对MODS大鼠保护作用的实验研究

目的:肠道内的消化酶在MODS发生发展过程中起着关键的作用,有研究发现非结合型胆红素可以灭活胰蛋白酶和糜蛋白酶.基于非结合型胆红素对消化酶的灭活作用,本研究主要探讨非结合型胆红素含量丰富的天然牛黄对多器宫功能障碍综合症大鼠的保护作用.方法:通过腹腔注射无菌石蜡酵母多糖混悬液的方法制作MODS大鼠模型.观察天然牛黄对MODS大鼠的生理状态,生命体征,血气分析,多指标系列生化检测,二胺氧化酶水平,以及心肺肝肾重要脏器病理组织学检查的变化及影响.结果:天然牛黄治疗纽大鼠生命体征,血气分析结果,生化指标,血清DAO水平与MODS模型纽比较,体温、心率、呼吸检测结果显著降低;pH、PaO2、SO2、AB、BE值升高,PaCO2值降低;LDH、ALT、Cr值减少;DAO水平降低,均有显著差异(P＜0.05),且心肺肝肾等组织病理变化也有明显改善.结论:天然牛黄能明显恢复石蜡酵母多糖混悬液造模方法引起的MODS大鼠生理状态,生命体征,能有效改善MODS大鼠脏器功能及病理形态,对MODS大鼠具有脏器保护作用.其机制可能是非结合型胆红素灭活消化酶所致,待进一步研究.     

牛体人工培殖天然牛黄技术

牛黄(Calcu lue Bovis)是一种珍贵的中药材,含有胆汁酸、胆红素、胆固醇、麦角固醇、维生素 D、钠、钾、钙、镁、锌、铁、铜、磷等,并含有平滑肌收缩物质、类胡罗卜素、多种氨基酸等。具有清热解毒,消痈利咽,开窍镇惊之功效。牛黄是牛胆囊,胆管或肝管中的结石,天然牛黄的产量甚低,虽现在已见有人工合成牛黄的报道,但人工合成牛黄的品质远不如天然牛黄。试验表明:牛体人工培殖天然牛黄方法简便易行,实验期间不影响牛的使役、放牧、产犊和增重,是农村家庭致富的一条途径,现将试验过程介绍如下。一、材料准备1、家畜外科手术器械一套,高压灭菌后备用。     

青海不同种群牦牛的血清蛋白电泳分析

本文首次报道了用双向电泳技术对青海果洛、天峻、海晏3个地区牦牛种群的血清蛋白的比较研究结果。各群体血清蛋白双向电泳图谱格局相似, 共有一百多个多肽斑点。果洛群体与天峻群体的电泳图谱更相近, 两者与海晏群体的电泳图谱在4个多肽斑点上差异很大。由电泳结果结合解剖学、生态学的研究成果讨论了造成高原型牦牛与环湖型牦牛差异的可能原因以及两者的分类学地位。为进一步探讨牦牛的分类和演化提供了生化资料。     

西藏牦牛SRAP遗传多样性及分类进化研究

用4对SRAP分子标记引物对西藏11个牦牛类群和四川麦洼牦牛的DNA进行扩增,研究其遗传多样性和分类关系。结果表明,在335头牦牛中,共得到29个基因位点,其中有19个多态位点,多态率占65.52%。12个牦牛群体间的Nei’s遗传多样性和Shannon多样性指数分别为0.048 2和0.073 4,遗传相似系数在0.781 1-0.989 1。巴青牦牛和康布牦牛的遗传多样性指数较其他类群高,分别为0.095 5和0.090 0;桑日牦牛类群的遗传多样性指数最低,仅为0.008 5。这些结果表明,12个牦牛类群的SRAP遗传多样性较低。根据Nei’s遗传距离,利用UPGMAM构建聚类关系图结果显示,嘉黎牦牛、帕里牦牛、类乌齐牦牛、桑桑牦牛、康布牦牛、巴青牦牛、丁青牦牛、斯布牦牛和麦洼牦牛聚为一大类,然后依次才与桑日牦牛、工布江达牦牛和江达牦牛相聚在一起,显示在SRAP分子遗传标记所反映的牦牛基因组的遗传结构中,江达牦牛、工布江达牦牛和桑日牦牛与其他牦牛群体间的亲缘关系较远,牦牛的这种亲缘关系与其地理分布也不一致,说明这12个牦牛的起源、演化关系较复杂,有待于进一步研究分析。     

牦牛心包材料的生化组成

牦牛是我国重要的生物资源,用牦牛心包缝制的心脏瓣膜可用于置换病变严重或坏死的天然心脏瓣膜.本文分析了牦牛心包材料的生化组成,从其生化组成上论证了牦牛心包用作心脏瓣膜材料的可行性.     

牦牛生态类型的分类

为进一步弄清中国牦牛的遗传资源及其类型划分,利用微卫星DNA、随机扩增多态性（RAPD）、扩增片断长度多态性（AFLP）等3种分子遗传标记技术研究了麦洼牦牛、九龙牦牛、大通牦牛和天祝白牦牛的分类;并结合作者对牦牛染色体和血液蛋白多态性的研究结果探讨了中国牦牛类群的分类.结果：①根据微卫星位点的等位基因频率进行聚类分析,表明麦洼牦牛和九龙牦牛的遗传距离最大（1.506）,麦洼牦牛2个群体之间的遗传距离最小（1.062）.5个牦牛群体被聚为两大类,四川九龙牦牛单独成一大类,其他牦牛群体聚为一类.②根据RAPD和AFLP两种分子遗传标记的分析,表明天祝牦牛和大通牦牛的遗传距离最小（0.0336）,九龙牦牛和天祝牦牛的遗传距离最大（0.0414）,4个牦牛品种被聚为两大类,九龙牦牛品种聚为一类,其它3个牦牛品种聚为一类.大通牦牛和天祝白牦牛在较近的水平上首先聚为一类,然后在较远处与麦洼牦牛聚为一大类.③根据染色体特征和血液蛋白位点的基因频率进行聚类的结果与微卫星DNA、RAPD、AFLP的聚类结果相似.中国牦牛可分为以九龙牦牛和麦洼牦牛为代表的两个类群（型）.这与蔡立等将中国牦牛分为“青藏高原型”和“横断高山型”的结果是一致的.而与其他学者的分类结果有较大的差异.结合中国牦牛品种（群体）的地理分布、生态条件、育成史及其分化的实际情况,作者认为中国牦牛分为两个大的生态类型是合理的.     

牦牛Atg5基因克隆及其在输卵管、卵巢和子宫中的表达定位

自噬是一种保守的细胞内降解过程,在多种生物体内证实自噬有重要的生物学意义。但是自噬在牦牛这一高原特色物种体内的研究未见报道。因此为探索正常生理条件下自噬相关基因在牦牛生殖过程中的表达,本研究分别采集牦牛不同繁殖周期（卵泡期、黄体期及妊娠期）的主要生殖器官（输卵管、卵巢、子宫）,克隆牦牛自噬相关基因5（Autophagy related 5,Atg5）基因并进行生物信息学分析;利用qRT-PCR检测Atg5 基因在组织中的相对表达量;并采用蛋白质免疫印迹（Western-blot, WB）检测Atg5和Atg5-Atg12（Autophagy related 12,自噬相关基因12）复合体在不同组织中的表达水平;免疫组织化学方法分析Atg5在各生殖器官中的分布特征。结果显示,成功克隆牦牛Atg5基因在进化过程中高度保守,编码的蛋白质为可溶性的非跨膜蛋白;qRT-PCR和WB检测结果显示Atg5和Atg5-Atg12复合体在牦牛输卵管、卵巢和子宫中均有表达。其中卵泡期卵巢Atg5-Atg12表达显著高于黄体期和妊娠期,卵泡期Atg5的表达却显著低于黄体期和妊娠期;黄体期输卵管Atg5-Atg12表达量显著高于卵泡期和妊娠期,妊娠期输卵管中Atg5的表达量显著高于卵泡期和黄体期;卵泡期和妊娠期子宫中Atg5-Atg12的表达量显著高于黄体期,而黄体期子宫中的Atg5的表达量又显著高于妊娠期和卵泡期,在蛋白水平上Atg5和Atg5-Atg12的表达呈负相关。免疫组织化学结果显示Atg5在输卵管黏膜上皮,卵巢卵泡膜、颗粒层、生殖上皮、黄体细胞,子宫内膜和子宫腺体均有表达。研究结果表明自噬在牦牛体内与其他物种相似具有保守性,通过检测Atg5-Atg12复合体在牦牛生殖器官中的表达,推测自噬可能参与牦牛生殖生理过程的调控。该研究结果对自噬在其他大型哺乳动物以及高寒低氧环境中动物的研究具有借鉴意义,有助于自噬参与其他动物生殖生理作用机制的研究。       

大肠埃希氏菌在人工培育羊黄试验中的应用

本文应用驯化的埃希氏肠杆菌注入羊胆囊,引起胆囊发炎,分泌物增多,在细菌酶的作用下,胆汁中游离胆红素和胆液中钙可形成结石-羊黄的方法。半年后平均每只羊可产羊黄0.97 g。其药用价值经鉴定与牛黄相似。     

Quantifying cultural macro-evolution: a case study of the hinoeuma fertility drop

Understanding patterns and underlying processes of human cultural diversity has been a major challenge in evolutionary anthropology. Recent developments in the study of cultural macro-evolution have illuminated various novel aspects of cultural phenomena at the population level. However, limitations in data availability have constrained previous analyses to use simplest models ignoring factors that potentially affect cultural evolutionary dynamics. Here, we focus on two such factors: accumulated effects of cultural transmission between populations over time and variation in social influence among populations. As a test case, we analyze data on the hinoeuma fertility drop, the Japanese nation-wide drastic decline in the number of births caused by a culturally-transmitted superstition recurring every sixty years, to show that these factors do play significant roles. Specifically, our results suggest that transmission of the superstition in a short timescale has tended to occur among neighboring populations, while transmission in a long timescale is likely to have occurred between populations culturally close to each other, with the cultural closeness being measured by similarity in dialects. The results also indicate a special role played by a population occupying a center in a language–distance network (the cultural center) in the spread of the superstition.     

A two level mutation-selection model of cultural evolution and diversity

Cultural evolution is a complex process that can happen at several levels. At the level of individuals in a population, each human bears a set of cultural traits that he or she can transmit to its offspring (vertical transmission) or to other members of his or her society (horizontal transmission). The relative frequency of a cultural trait in a population or society can thus increase or decrease with the relative reproductive success of its bearers (individual’s level) or the relative success of transmission (called the idea’s level). This article presents a mathematical model on the interplay between these two levels. The first aim of this article is to explore when cultural evolution is driven by the idea’s level, when it is driven by the individual’s level and when it is driven by both. These three possibilities are explored in relation to (a) the amount of interchange of cultural traits between individuals, (b) the selective pressure acting on individuals, (c) the rate of production of new cultural traits, (d) the individual’s capacity to remember cultural traits and to the population size. The aim is to explore the conditions in which cultural evolution does not lead to a better adaptation of individuals to the environment. This is to contrast the spread of fitness-enhancing ideas, which make individual bearers better adapted to the environment, to the spread of “selfish” ideas, which spread well simply because they are easy to remember but do not help their individual bearers (and may even hurt them). At the same time this article explores in which conditions the adaptation of individuals is maximal. The second aim is to explore how these factors affect cultural diversity, or the amount of different cultural traits in a population. This study suggests that a larger interchange of cultural traits between populations could lead to cultural evolution not improving the adaptation of individuals to their environment and to a decrease of cultural diversity.     

Cultural complexity and demography: The case of folktales

We investigate the relationship between cultural complexity and population size in a non-technological cultural domain for which we have suitable quantitative records: folktales. We define three levels of complexity for folk narratives: the number of tale types, the number of narrative motifs, and, finally, the number of traits in variants of the same type, for two well-known tales for which we have data from previous studies. We found a positive relationship between number of tale types and population size, a negative relationship for the number of narrative motifs, and no relationship for the number of traits. The absence of a consistent relationship between population size and complexity in folktales provides a novel perspective on the current debates in cultural evolution. We propose that the link between cultural complexity and demography could be domain dependent: in some domains (e.g. technology) this link is important, whereas in others, such as folktales, complex traditions can be easily maintained in small populations as well as large ones, as they may appeal to universal cognitive biases.     

An investigation of the relationship between innovation and cultural diversity

In this paper we apply reaction-diffusion models to explore the relationship between the rate of behavioural innovation and the level of cultural diversity. We investigate how both independent invention and the modification and refinement of established innovations impact on cultural dynamics and diversity. Further, we analyse these relationships in the presence of biases in cultural learning and find that the introduction of new variants typically increases cultural diversity substantially in the short term, but may decrease long-term diversity. Independent invention generally supports higher levels of cultural diversity than refinement. Repeated patterns of innovation through refinement generate characteristic oscillating trends in diversity, with increasing trends towards greater average diversity observed for medium but not low innovation rates. Conformity weakens the relationship between innovation and diversity. The level of cultural diversity, and pattern of temporal dynamics, potentially provide clues as to the underlying process, which can be used to interpret empirical data.     

Convergent transformation and selection in cultural evolution

In biology, natural selection is the main explanation of adaptations and it is an attractive idea to think that an analogous force could have the same role in cultural evolution. In support of this idea, all the main ingredients for natural selection have been documented in the cultural domain. However, the changes that occur during cultural transmission typically result in convergent transformation, non-random cultural modifications, casting some doubts on the importance of natural selection in the cultural domain. To progress on this issue more empirical research is needed. Here, using nearly half a million experimental trials performed by a group of baboons (Papio papio), we simulate cultural evolution under various conditions of natural selection and do an additional experiment to tease apart the role of convergent transformation and selection. Our results confirm that transformation strongly constrain the variation available to selection and therefore strongly limit its impact on cultural evolution. Surprisingly, in our study, transformation also enhances the effect of selection by stabilising cultural variation. We conclude that, in culture, selection can change the evolutionary trajectory substantially in some cases, but can only act on the variation provided by (typically biased) transformation.     

Cultural niche construction in a metapopulation

Cultural niche construction is the process by which certain evolving cultural traits form a cultural niche that affects the evolution of other genetic and cultural traits [Laland, K., et al., 2001. Cultural niche construction and human evolution. J. Evol. Biol. 14, 22-33; Ihara, Y., Feldman, M., 2004. Cultural niche construction and the evolution of small family size. Theor. Popul. Biol. 65, 105-111]. In this study we focus on cultural niche construction in a metapopulation (a population of populations), where the frequency of one cultural trait (e.g. the level of education) determines the transmission rate of a second trait (e.g. the adoption of fertility reduction preferences) within and between populations. We formulate the Metapopulation Cultural Niche Construction (MPCNC) model by defining the cultural niche induced by the first trait as the construction of a social interaction network on which the second trait may percolate. Analysis of the model reveals dynamics that are markedly different from those observed in a single population, allowing, for example, different (or even opposing) dynamics in each population. In particular, this model can account for the puzzling phenomenon reported in previous studies [Bongaarts, J., Watkins, S., 1996. Social interactions and contemporary fertility transitions. Popul. Dev. Rev. 22 (4), 639-682] that the onset of the demographic transition in different countries occurred at ever lower levels of development.     

Cultural transmission in the laboratory: agent interaction improves the intergenerational transfer of information

Cumulative cultural evolution requires that information is faithfully transmitted from generation to generation. The present study examines the role of agent interaction as a social learning mechanism through which information is transmitted across multiple generations. The performance of two types of linear transmission chains was compared: noninteractive (agents in adjacent chain positions were not permitted to interact) and interactive (adjacent agents freely interacted with one another). In both conditions, information (details of a narrative text) was lost as it was passed along the transmission chain. However, interactive transmission chains promoted more accurate recall of information than noninteractive chains. A content analysis revealed that most listeners actively participated in the information transfer process by seeking clarification and providing backchannel feedback to the narrator. Furthermore, the extent to which listeners engaged with the narrator was associated with narrator recall accuracy. Our results indicate that bidirectional agent interaction is an important consideration for studies of cultural transmission and cumulative cultural evolution.     

Studying Cultural Evolution at the Tips: Human Cross-cultural Ecology

While human genetic variation is limited due to a bottleneck on the origin of the species ～200 kya, cultural traits can change more rapidly, and may do so in response to the variation in human habitats. Does cultural diversification simulate a natural experiment in evolution much like biodiversity so that cultural divergences and convergences can be interpreted in terms of the differences and similarities of local environments? Or is cultural diversity simply the result of human behavioral flexibility? Although the majority of cultural data comes from the tips of the hominin phylogeny, anthropologists can follow the example of evolutionary ecologists, who often compare the endpoints of phylogenies when that is all that is available. This article compares 97 contemporary indigenous language communities from around the world, and 24 of their cultural traditions, to help determine whether human cultures and their cultural traits are proportionately dispersed, as predicted by the neutral theory of biodiversity, or whether they show non-proportionalities that could be explained with evolutionary reasoning.