Influence of weather on the moth catches of Helicoverpa armigera at various cotton-based agro-ecological sites

Pheromones are innate products, exploited for direct population manipulation in the trapping of precise pest density. They demonstrate feasibility and efficiency against Helicopverpa armigera at five different cotton-based agro-ecological sites: river site, vegetable farm, orchard, clean cultivation site, and forest. The data were recorded at 15–20 day intervals from 8 September 2004 to 1 December 2006. The Number of moths caught during the study period demonstrated that the vegetable farm showed the maximum population of moths per trap (0.54), followed by the orchard (0.29), forest (0.19), river (0.15), and clean cultivation site (0.12). During 2004, rainfall (in the orchard and clean cultivation site) and relative humidity (in the clean cultivation site) showed positive and significant correlation with the number of moths caught. During 2005, temperatures played a significant and positive role in population fluctuation of the pest almost at all the selected sites; the minimum temperature was recorded at the vegetable farm and the average temperature was found at the forest site. Rainfall also showed a significant and positive correlation with trapped moths in the vegetable farm, orchard, and clean cultivation site. During 2006, relative humidity showed a significant and negative correlation with the trapped population at all the sites except the river site. Rainfall showed a negative and significant correlation with the pest at the forest site. Relative humidity was the most important aspect at 8.93% causing variation in the trapped population followed by maximum temperature (5.7%), rainfall (1.63%), average temperature (0.74%), and minimum temperature (0.56%).     

BRAIN DEATH IN ISLAMIC ETHICO‐LEGAL DELIBERATION: CHALLENGES FOR APPLIED ISLAMIC BIOETHICS

Since the 1980s, Islamic scholars and medical experts have used the tools of Islamic law to formulate ethico‐legal opinions on brain death. These assessments have varied in their determinations and remain controversial. Some juridical councils such as the Organization of Islamic Conferences' Islamic Fiqh Academy (OIC‐IFA) equate brain death with cardiopulmonary death, while others such as the Islamic Organization of Medical Sciences (IOMS) analogize brain death to an intermediate state between life and death. Still other councils have repudiated the notion entirely. Similarly, the ethico‐legal assessments are not uniform in their acceptance of brain‐stem or whole‐brain criteria for death, and consequently their conceptualizations of, brain death. Within the medical literature, and in the statements of Muslim medical professional societies, brain death has been viewed as sanctioned by Islamic law with experts citing the aforementioned rulings. Furthermore, health policies around organ transplantation and end‐of‐life care within the Muslim world have been crafted with consideration of these representative religious determinations made by transnational, legally‐inclusive, and multidisciplinary councils. The determinations of these councils also have bearing upon Muslim clinicians and patients who encounter the challenges of brain death at the bedside. For those searching for ‘Islamically‐sanctioned’ responses that can inform their practice, both the OIC‐IFA and IOMS verdicts have palpable gaps in their assessments and remain clinically ambiguous. In this paper we analyze these verdicts from the perspective of applied Islamic bioethics and raise several questions that, if answered by future juridical councils, will better meet the needs of clinicians and bioethicists.