Ficus (Moraceae) as part of Agrarian systems in the bamileke region (Cameroon)

This paper considers the altitudinal zonation ofFicus on the southern slopes of the Bamboutos Mountains, Cameroon, and attempts to understand how these species have been appropriated by the Bamileke people. Five commonly used species ofFicus are propagated using pole cuttings. This genus contains important species in the farming system which have specific growth and development requirements. They mark the land ownership boundaries, as symbolic trees which give shelter to the lineage gods, and as important parts offence structure. They are incorporated into and contribute to the management of the territory. The landscape is criss-crossed with hedges which allow the integration of cropping and breeding activities. Their rapid growth also constitutes an important source of firewood and cuttings. The Bamileke’s long use of and interest in theFicus genus is demonstrated by the variety of indigenous names given to its species. The study of these names has provided the structure for guiding this ethnobotanic research.     

Healing Animals,Feeding Souls: Ethnobotanical Values at Sacred Sites in Central Italy

Healing Animals, Feeding Souls: Ethnobotanical Values at Sacred Sites in Central Italy. Ethnobotanical knowledge is a fundamental repository of the values and applications of different plants. This knowledge is often related to spiritual beliefs and religious sites, where plants have been nurtured and conserved for their use in rituals and traditional practices. While this link is well known for different areas of the global south, it has hardly been investigated in relatively more secular and modernized Western contexts. Here, we use first–hand vegetation surveys and published records to examine the occurrence of ethnobotanical values at 30 Catholic shrines in Central Italy, and compare them with an equal number of non–sacred control sites. We ask this: to what extent is there an association of useful plants with sacred places in Italy, as found in other cultural contexts? We show that a greater number of useful plants are found at sacred sites. While this is mainly a consequence of the higher species richness of sacred sites, an association with plants used in animal husbandry is particularly evident, and likely related to the deep historical connection between sacred places and pastoralist traditions in Central Italy. Also, we show that there are significant variations in the distribution of old trees; the largest specimens are found at the center of sacred sites, while tree size visibly decreases away from the shrines. This indicates also that individual trees have been actively managed and conserved at sacred sites, probably driven by the symbolic values that old trees frequently embody.     

Whales, dolphins or fishes? The ethnotaxonomy of cetaceans in São Sebastião, Brazil

Tree worship is very common worldwide. This field study surveys the ceremonies and customs related to sacred trees in present-day Israel; it includes the results of interviews with 98 informants in thirty-one Arab, Bedouin, and Druze villages in the Galilee. The main results are: 1. Sacred trees were treated as another kind of sacred entity with all their metaphysical as well as physical manifestations. 2. There is not even one ceremony or custom that is peculiar only to a sacred tree and is not performed in other sacred places (such as a saint's grave or a mosque). 3. Few customs, such as: quarrel settling (= Sulkha), leaving objects to absorb the divine blessing and leaving objects for charity) seem to be characteristic of this region, only. 4. In modern times, sacred trees were never recorded, in Israel, as centres for official religious ceremonies including sacrifices, nor as places for the performing of rites of passage. 5. There is some variation among the different ethnic groups: Kissing trees and worshipping them is more common among the Druze although carrying out burials under the tree, leaving water and rain-making ceremonies under them have not been recorded in this group. Passing judgments under the tree is more typical of the Bedouin in which the sacred trees were commonly used as a public social centre. Most of the customs surveyed here are known from other parts of the world. The differences between Muslims and Druze are related to the latter's belief in the transmigration of souls.     

Classification and naming of dyes, stains and fluorochromes.

A classification of dyes and other colorants is proposed, based on the chemical features responsible for their visibility and generally consonant with the writings of modern color chemists. The scheme differs in several respects from that of the Colour Index (CI), but it retains some traditional small groups of dyes that include biological stains. Natural dyes, recognized as a group in the CI, are placed with or near synthetic dyes with identical or similar chromophores. The new scheme also provides categories for dyes and fluorochromes that do not have places in the CI classification. Some CI categories, including lactones, aminoketones and hydroxyketones, are not recognized in this new scheme, which is adopted in the forthcoming 10th edition of Conn's Biological Stains: a Handbook of Dyes and Fluorochromes for Use in Biology and Medicine. Some rules are also set out for the spelling of trivial names, which has long been inconsistent in scientific literature. The ending '-ine' is used for compounds derived from organic bases (e.g., fuchsine and thionine, not fuchsin or thionin), and names ending in '-in' are for compounds that are not bases or their derivatives (e.g., eosin and phloxin, not eosine or phloxine). Initial capital letters are used only for words that are names of people or places (e.g., Nile blue or Congo red) and for the 'generic' components of CI application names (as in Acid yellow 36). Other words, including trade names that have fallen into common usage are not capitalized (e.g., alcian blue, biebrich scarlet, coomassie blue). The recommended spellings of some dyes differ from those commonly seen in vendors' catalogs and in biological publications, but they are generally consistent with English and American dictionaries, with recent writings in English by color chemists, and with the trivial names of other organic compounds.     

Classification and naming of dyes,stains and fluorochromes

A classification of dyes and other colorants is proposed, based on the chemical features responsible for their visibility and generally consonant with the writings of modern color chemists. The scheme differs in several respects from that of the Colour Index (CI), but it retains some traditional small groups of dyes that include biological stains. Natural dyes, recognized as a group in the CI, are placed with or near synthetic dyes with identical or similar chromophores. The new scheme also provides categories for dyes and fluorochromes that do not have places in the CI classification. Some CI categories, including lactones, aminoketones and hydroxyketones, are not recognized in this new scheme, which is adopted in the forthcoming 10th edition of Conn's Biological Stains: a Handbook of Dyes and Fluorochromes for Use in Biology and Medicine. Some rules are also set out for the spelling of trivial names, which has long been inconsistent in scientific literature. The ending '-ine' is used for compounds derived from organic bases (e.g., fuchsine and thionine, not fuchsin or thionin), and names ending in '-in' are for compounds that are not bases or their derivatives (e.g., eosin and phloxin, not eosine or phloxine). Initial capital letters are used only for words that are names of people or places (e.g., Nile blue or Congo red) and for the 'generic' components of CI application names (as in Acid yellow 36). Other words, including trade names that have fallen into common usage are not capitalized (e.g., alcian blue, biebrich scarlet, coomassie blue). The recommended spellings of some dyes differ from those commonly seen in vendors' catalogs and in biological publications, but they are generally consistent with English and American dictionaries, with recent writings in English by color chemists, and with the trivial names of other organic compounds.     

Mystery of the toxic flea dip: an interactive approach to teaching aerobic cellular respiration

We designed an interrupted case study to teach aerobic cellular respiration to major and nonmajor biology students. The case is based loosely on a real-life incident of rotenone poisoning. It places students in the role of a coroner who must determine the cause of death of the victim. The case is presented to the students in four parts. Each part is followed by discussion questions that the students answer in small groups prior to a classwide discussion. Successive parts of the case provide additional clues to the mystery and help the students focus on the physiological processes involved in aerobic respiration. Students learn the information required to solve the mystery by reading the course textbook prior to class, listening to short lectures interspersed throughout the case, and discussing the case in small groups. The case ends with small group discussions in which the students are given the names and specific molecular targets of other poisons of aerobic respiration and asked to determine which process (i.e., glycolysis, citric acid cycle, or the electron transport chain) the toxin disrupts.     

Yoruba customs and beliefs pertaining to twins.

The Yoruba are an important ethnic group mainly occupying Southwestern Nigeria. Mainly for genetic reasons, this very large tribe happens to present the highest dizygotic twinning rate in the world (4.4 % of all maternities). The high perinatal mortality rate associated with such pregnancies has contributed to the integration of a special twin belief system within the African traditional religion of this tribe. The latter is based on the concept of a supreme deity called Olodumare or Olorun, assisted by a series of secondary gods (Orisha) while Yoruba religion also involves immortality and reincarnation of the soul based on the animistic cult of ancestors. Twins are therefore given special names and believed to detain special preternatural powers. In keeping with their refined artistic tradition, the Yoruba have produced numerous wooden statuettes called Ibejis that represent the souls of deceased newborn twins and are involved in elaborate rituals. Among Yoruba traditional beliefs and lore some twin-related themes are represented which are also found in other parts of the world. Basic features of the original Yoruba beliefs have found their way into the religious traditions of descendants of African slaves imported in the West Indies and in South America.     

Taking from the cytoplasm and giving to the pore: soluble transport factors in nuclear protein import

The past year has seen the publication of a number of papers describing the identification of cytosolic factors involved in import of proteins to the nucleus. Although, at first glance, this gives the impression that the study of nuclear transport has become extremely complicated, these factors in fact form a relatively small group of proteins that have been given different names. Characterization of these proteins is improving understanding of the nuclear import process and provides a starting point for further investigation of the steps that occur at the nuclear pore complex.     

Materiality and Global Spiritual Networks: Old and new sacred places and objects

In this article, I am interested in how belief and religious materiality—sacred objects, places, infrastructures and digital media—are entangled in globalisation processes. Drawing on a case study of the John of God spiritual movement, I analyse the ways in which places and objects that have recently acquired sacred status enter into older, more established global spiritual networks, and by doing so are able to travel and ‘settle’ elsewhere. I argue that if we want to make sense of the place of religion in the world today, we need to link two fields of research on religion which have mostly developed separately: the fields of Material Religion and Globalisation of Religion. Furthermore, I contend that it is precisely because of its (mostly mobile) materiality that the John of God movement was able to survive somewhat after its charismatic leader was sentenced and jailed for sexual crimes in 2019.     

Specific epithets of the flowering plants of central French Guiana

The epithets of the flowering plants of central French Guiana are classified into derivation categories. Specific epithets of the flowering plants of central French Guiana refer mostly to shapes (274 species), persons (252), places (212), appearance (146), and size (140). These categories account for 55% of names given to the plants of this flora. The most prolific publishers of names for the flora of central French Guiana are Aublet and Linnaeus, who were respectively the authors of 177 and 110 of the names of species (15% of the total) found in the flora of central French Guiana. Although many of the species names, such as those relating to place and person, are easy to categorize, many others are open to different interpretations. Specific epithets with different orthographies derived from Guiana or Guyana are discussed. In addition, problems in the use of diacritical marks and inconsistencies with spacing between the abbreviations of given names and surnames of authors of plant names are noted.     

Myosin-I nomenclature

We suggest that the vertebrate myosin-I field adopt a common nomenclature system based on the names adopted by the Human Genome Organization (HUGO). At present, the myosin-I nomenclature is very confusing; not only are several systems in use, but several different genes have been given the same name. Despite their faults, we believe that the names adopted by the HUGO nomenclature group for genome annotation are the best compromise, and we recommend universal adoption.     

Taxonomic identity and typification of selected names of North American Potamogetonaceae

Most names in North American Potamogetonaceae have not been typified. Details of typifications are given for 72 names based on North American material published in the genus Potamogeton mainly by North American botanists. All names are reviewed for their nomenclatural validity and legitimacy, and interpreted taxonomically. Holotypes are indicated for 31 names and previously declared lectotypes or neotypes are listed for eight names. Lectotypes are designated for 24 previously untypified names and step-2 lectotypifications are proposed for three names that were based on heterogeneous material. Type material for three Rafinesque names and one proposed by Wood have not been located. An annotated list provides collection data, type status, homotypic synonyms, and currently accepted names. Two names are excluded from Potamogeton, being based on species of Myriophyllum (Haloragaceae).     

Language and Place-knowledge on Norfolk Island

Using the place-naming practices in the small settler society of Norfolk Island, the home of Anglo-Polynesian descendants of the Bounty mutineers, we advance a linguistic argument against Saussure's claims concerning the arbitrariness of signs. When extended to place names, Saussure's claims about language in general imply place names in themselves hold no significance for how people interact with places. In contrast, we use ethnographic examples to show that people of Norfolk Island interact with the significance of the names themselves. Arguments for an integrated approach to toponymy in which place names are considered alongside other relational (cultural, economic and historical) factors that influence their use and meaning are put forward. We propose ‘toponymic ethnography’ as a useful methodology for understanding the connectedness of toponyms to people, place, and social networks.     

冬虫夏草无性型研究概况*

文献调查结果表明与冬虫夏草有关的无性型菌种已报道有22个学名,涉及13个属。针对这些名称上存在的命名问题本文展开了讨论,并评述了不同名称与冬虫夏草的关系及其有关菌种的研究进展。在已报道的分离菌种中,作为新种正式描述的名称有8个,其中6个为合格发表,其余2个未能满足名称合格发表的条件;还有4个名称在文献中作为新种提到,但没有合格发表的出处,也有一例只提到名称而无其他要素;另有5个名称则只有属名,尚未鉴定到种的水平。中国被毛孢为多个独立的研究证明为冬虫夏草的无性型,还有3个无性型名称已被证明不可能是冬虫夏草的无性型。其他无性型名称与冬虫夏草的关系有待进一步验证。文中对与冬虫夏草有关的菌种定名、无性型分离和验证方法、复无性型现象,以及有关学名问题作了讨论。     

Sacred Forest, Hunting, and Conservation in West Kalimantan, Indonesia

In a number of places, sacred forest sites play an important role in conservation and local livelihoods. Here we examine how Iban hunters and animals alike use sacred forest in West Kalimantan, Indonesia. To determine the relative importance of different sites in hunting, we compare hunting effort, animal species and their numbers encountered by hunters, and encounters and captures in a variety of forest sites including sacred groves. We relate the results to the role of such sites in the overall Iban agroforestry system and in the conservation of forest habitat that professional conservationists deem precious. Such land use practices, while having social and religious origins, may be important for local economic purposes, but they may also be valuable in promoting and enhancing the more global goals of biodiversity conservation.     

Conservation, Small Mammals, and the Future of Sacred Groves in West Africa

This article considers the conservation of relict natural habitat in West Africa, especially habitat preserved in traditional sacred groves. Government-sanctioned conservation is contrasted with local grassroots efforts of conservation. Evidence for the ecological value of sacred groves is based on results of a field study of small mammal communities conducted on the Accra Plains of Ghana and on published sources on the conservation and use of sacred groves from various countries. The study employed standard mark-and-recapture techniques for the sampling for terrestrial small mammals, and mist netting for the sampling of bat communities. Pragmatic approaches combining conservation and sustainable use are considered, as are traditional values that have preserved the sacred groves in the past for up to several hundred years in some cases. In part because these groves shelter unique small mammal and plant communities, traditional values and protection mechanisms should be integrated into the newly emerging cultural and religious contexts. The issues encountered during this study reveal that effective conservation involving local peoples requires a concerted interdisciplinary effort. This revised version was published online in November 2006 with corrections to the Cover Date.     

被子植物非国产科汉名的初步拟订

报道了中国产12种苔藓植物染色体数目,结果为:壶苞苔Blasia pusilla,n=9;艳 绿光苔Cyathodium smaragdinum,n=9;紫背苔Plagiochasma rupestre,n=9;石地钱Rebou lia hemisphaerica,n=9;宽片叶苔Riccardia latifrons,n=10;尖叶美喙藓Eurhynchium eustegium,n=11;东亚沼羽藓Helodium sachalinense,n=11;白齿藓Leucodon sciuroides,     

Index of new names of syntaxa published in 1992

The present work collects the new names of syntaxa (in the sense of the Code of Phytosociological Nomenclature,Barkman et al. 1986) above subassociation, rank found in the literature received by the Library of the Conservatoire et Jardin botaniques in Geneva. For the year 1992, 658 names have been listed. For each one of them, an appreciation about its validity is given relating to the Code of Phytosociological Nomenclature. Fifteen names are given in addition to the Indexes 1987, 1990 and 1991 (Theurillat & Moravec 1990, 1993, 1994).