Three New Polyacetylene Glycosides from the Roots of Heracleum dissectum and Their Triglyceride Accumulating Activities in 3T3‐L1 Cells

Continually phytochemical study of the roots of Heracleum dissectum had led to the isolation of three previously undescribed polyacetylene glycosides ( 1 – 3 ), together with seven known compounds, including one polyacetylene ( 8 ) and six coumarins ( 4 – 7 and 9 – 10 ) using diverse chromatographic methods. The structures of these three new compounds were characterized and identified as deca‐4,6‐diyn‐1‐yl β‐d ‐glucopyranosyl‐(1→6)‐β‐d ‐glucopyranosyl‐(1→2)‐β‐d ‐glucopyranoside ( 1 ), (8Z)‐dec‐8‐ene‐4,6‐diyn‐1‐yl β‐d ‐glucopyranosyl‐(1→6)‐β‐d ‐glucopyranosyl‐(1→2)‐β‐d ‐glucopyranoside ( 2 ), and (8E)‐dec‐8‐ene‐4,6‐diyn‐1‐yl β‐d ‐glucopyranosyl‐(1→6)‐β‐d ‐glucopyranosyl‐(1→2)‐β‐d ‐glucopyranoside ( 3 ) based on their physicochemical properties and extensive analyses of various spectroscopic data. Their triglycerides accumulating activities were assayed and the results showed that the three new polyacetylene glycosides ( 1 – 3 ) exhibited triglyceride accumulating activities in 3T3‐L1 adipocytes.     

Before and below 'theory of mind': embodied simulation and the neural correlates of social cognition

The automatic translation of folk psychology into newly formed brain modules specifically dedicated to mind-reading and other social cognitive abilities should be carefully scrutinized. Searching for the brain location of intentions, beliefs and desires-as such-might not be the best epistemic strategy to disclose what social cognition really is. The results of neurocognitive research suggest that in the brain of primates, mirror neurons, and more generally the premotor system, play a major role in several aspects of social cognition, from action and intention understanding to language processing. This evidence is presented and discussed within the theoretical frame of an embodied simulation account of social cognition. Embodied simulation and the mirror neuron system underpinning it provide the means to share communicative intentions, meaning and reference, thus granting the parity requirements of social communication.     

Folk conceptualizations of racism and antiracism in Brazil and South Africa

Abstract

Folk conceptualizations of racism can be defined as ordinary people's understandings of the sources and persistence of racism. They function as equalization strategies – by denying the legitimacy of racism – and guide beliefs regarding antiracism strategies. I explore folk explanations of racism among black professionals in Brazil and South Africa by drawing on sixty interviews with members of these groups. In Brazil, racism is understood as an historical lingering, a product of ignorance, which will disappear with time and education. In South Africa, racism is viewed as more resilient, as a part of human nature and as a consequence of the competition for resources. These explanations of racism are closely related to the antiracism narratives that are salient in these two contexts: while Brazilian respondents affirm their belief in racial mixture and moral education, South African respondents are more uncertain about the possibilities of weaker racial boundaries in their country, relying on institutional constraints as their main antiracism strategy.     

The doctrine of signatures in present-day Israel

Some evidence of the existence of an ancient pharmacological theory—the Doctrine of Signatures—has been found in the folk medicine of Israel. The research reported 14 plants with folk medicinal uses based on the Doctrine of Signatures categories including: similarity of the plant or plant organ to the damaged human organ (Alhagi maurorum, camel thorn;Astragalus macrocarpus, milk-vetch; andCynoglossum creticum, blue hound’s tongue), similarity to animal shape or behavior (Heliotropium europaeum, European turnsole;Asteriscus spinosus, starwort; andBriza maxima, large quaking grass), similarity of plant color to the color of the disease’s symptoms or the medical phenomena (Rhamnus alaternus, Italian buckthorn;Citrullus colocynthis, bitter gourd; andEcballium elaterium, squirting cucumber), and similarity of plant habitat or characteristic to human features (Parietaria judaica, wall pellitory; andRuta chalepensis, African rue).     

Folk taxonomy and evolutionary dynamics of cassava: A case study in Ubatuba, Brazil

A survey was conducted of Caicara farmers from Ubatuba in the Brazilian coastland between São Paulo and Rio de Janeiro States regarding the folk-taxonomy for cassava (Manihot esculenta Crantz) landraces they cultivate and cassava evolutionary dynamics in swidden cultivation. The accuracy of their folk taxonomy was assessed. Cluster analysis was used to make comparisons between names given by the farmers to sampled individuals and their isozyme phenotypes obtained with four isozyme systems. Interviews with farmers were done and ethnobiological data collected. These farmers possess a loose taxonomic system and tend to underestimate cassava genetic diversity in their gardens. However, classification skills vary considerably among them. The accuracy of their taxonomy along with the results of interviews with farmers and ethnobiological data are discussed in light of a proposed evolutionary dynamics model for cultivated cassava and its ecology in tropical swidden cultivation.     

Medicinal Plants in the Atlantic Forest (Brazil): Knowledge, Use, and Conservation

This study focuses on knowledge of medicinal plants among the Caiçaras (rural inhabitants of the Atlantic Forest coast, Brazil). In particular, we examine the use of medicinal plants according to sex and age to reveal general patterns of Caiçara knowledge and use of plant resources. Data collected through 449 interviews at 12 Caiçara communities (Rio de Janeiro and São Paulo coastal sites) include citations of 249 plants and identification of 227 species. We show the importance of introduced as opposed to native plants and of key individuals for the conservation of the Caiçaras-Atlantic Forest.     

藏药臭蚤草的一个新的苯丙素苷类成分

为了研究藏药臭蚤草的浩性成分,我们利用各种柱色谱技术,从藏药臭蚤草甲醇提取物的乙酸乙酯萃取相分离到4个化合物,通过1D、2DNMR、MS和HRMS等试验,鉴定为2,4-dihydroxy-6-methyl—ethanone-4-O-β-D—Glc（1）,4-（3’-hydroxypropyl）-2,6-dimethoxyphenol-3’-O-β-D—glcoside（2）,4-allyl-2-methoxyphenol-1-O-β-gleo—side（3）,2-methyl-1,3,6-trihydroxy-9,10-anthraquinone-3—O-（6＇-O-Ac）-α—L—Rha-（1→2）-β-D—Gle（4）,其中化合物1—3为苯丙素苷类化合物,化合物4为蒽醌苷。化合物1—4都是首次从该属植物中分离得到,化合物1为新的苯丙素苷类化合物。     

百色地区民族民间植物崇拜文化与生物多样性保护

植物崇拜是人类崇尚自然、敬畏生命这一朴素理念的基本体现。为了解百色地区民族民间植物崇拜文化内涵及其对生物多样性保护和管理的影响,该文采用民族植物学方法调查了百色地区民族民间植物崇拜文化及其文化特征,从自然崇拜、传统节日文化、生命礼俗和传统医药等方面探讨了百色地区民族民间植物文化对生物多样性保护的作用。结果表明:百色地区民族民间植物文化内涵丰富,具有丰富的生物多样性。百色地区民族民间崇拜植物分属53个种、47个属、28个科。其中,蔷薇科和豆科种类最多,分别为5种; 其次是桑科和禾本科,分别为4种。从生活型的组成来看,乔木植物占绝对优势,有39种,占总种数的73.58%; 草本11种,占总种数的20.75%; 灌木3种,占总种数的5.67%。其中,有4种植物在中国珍稀濒危植物信息系统中被列为国家Ⅱ级名录(闽楠、蚬木、格木、红椿),有5种植物被列为各省市区(地方)保护野生植物名录(红楠、广西青冈、桃金娘、苏木、黄檀)。这些植物形成了多样的植物群落,对百色地区植物多样性保护具有重要的促进作用。