20 resultados para indigenous perspectives


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An indigenous electron energy loss spectrometer has been designed and fabricated for the study of free molecules. The spectrometer enables the recording of low-resolution electronic spectra of molecules inthe vapour phase with ready access to the vacuum ultraviolet region. Electron energy loss spectra of aliphatic alcohols and carbonyl compounds as wellas of benzene derivatives have been recorded with the indigenous spectrometer and the electronic transitions in these molecules discussed.

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A new thiosemicarbazone, HL is synthesized from di-2-pyridyl ketone and 4-phenyl-3-thiosemicarbazide and structurally and spectrochemically characterized. H-1 NMR, C-13 NMR, COSY, HMQC and IR spectra of the compound are studied and the proton magnetic resonance spectrum reveals some unprecedented observations. The thione form is predominant in the solid state, as supported by the crystal structure and IR data, while a thiol-thione equilibrium is proposed in the solution state by NMR studies. The compound crystallizes into a monoclinic lattice with space group C2/c and the ZE conformation is exhibited by the thiosemicarbazone. Intra- and intermolecular hydrogen-bonding interactions give rise to a two-dimensional packing in the crystal lattice

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A new thiosemicarbazone, HL is synthesized from di-2-pyridyl ketone and 4-phenyl-3-thiosemicarbazide and structurally and spectrochemically characterized. H-1 NMR, C-13 NMR, COSY, HMQC and IR spectra of the compound are studied and the proton magnetic resonance spectrum reveals some unprecedented observations. The thione form is predominant in the solid state, as supported by the crystal structure and IR data, while a thiol-thione equilibrium is proposed in the solution state by NMR studies. The compound crystallizes into a monoclinic lattice with space group C2/c and the ZE conformation is exhibited by the thiosemicarbazone. Intra- and intermolecular hydrogen-bonding interactions give rise to a two-dimensional packing in the crystal lattice. (c) 2005 Elsevier B.V. All rights reserved.

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An ultraviolet photoelectron spectrometer for the study of van der Waals molecules has been designed and fabricated indigenously. The spectrometer consists of an HeI discharge lamp, a molecular beam sample inlet system, an electrostatic lens, a 180-degrees hemispherical electrostatic analyser and a channeltron detector. Performance of the spectrometer is illustrated with an example.

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Before the spread of extensive settled cultivation, the Indian subcontinent would have been inhabited by territorial hunter–gatherers and shifting cultivators with cultural traditions of prudent resource use. The disruption of closed material cycles by export of agricultural produce to centres of non-agricultural population would have weakened these traditions. Indeed, the fire-based sacrificial ritual and extensive agricultural settlements might have catalysed the destruction of forests and wildlife and the suppression of tribal peoples during the agricultural colonization of the Gangetic plains. Buddhism, Jainism and later the Hindu sects may have been responses to the need for a reassertion of ecological prudence once the more fertile lands were brought under cultivation. British rule radically changed the focus of the country's resource use pattern from production of a variety of biological resources for local consumption to the production of a few commodities largely for export. The resulting ecological squeeze was accompanied by disastrous famines and epidemics between the 1860s and the 1920s. The counterflows to tracts of intensive agriculture have reduced such disasters since independence. However, these are quite inadequate to balance the state-subsidized outflows of resources from rural hinterlands. These imbalances have triggered serious environmental degradation and tremendous overcrowding of the niche of agricultural labour and marginal cultivator all over the country.

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Indigenous peoples with a historical continuity of resource-use practices often possess a broad knowledge base of the behavior of complex ecological systems in their own localities. This knowledge has accumulated through a long series of observations transmitted from generation to generation. Such ''diachronic'' observations can be of great value and complement the ''synchronic''observations on which western science is based. Where indigenous peoples have depended, for long periods of time, on local environments for the provision of a variety of resources, they have developed a stake in conserving, and in some cases, enhancing, biodiversity. They are aware that biological diversity is a crucial factor in generating the ecological services and natural resources on which they depend. Some indigenous groups manipulate the local landscape to augment its heterogeneity, and some have been found to be motivated to restore biodiversity in degraded landscapes. Their practices for the conservation of biodiversity were grounded in a series of rules of thumb which are apparently arrived at through a trial and error process over a long historical time period. This implies that their knowledge base is indefinite and their implementation involves an intimate relationship with the belief system. Such knowledge is difficult for western science to understand. It is vital, however, that the value of the knowledge-practice-belief complex of indigenous peoples relating to conservation of biodiversity is fully recognized if ecosystems and biodiversity are to be managed sustainably. Conserving this knowledge would be most appropriately accomplished through promoting the community-based resource-management systems of indigenous peoples.

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The similar to 2500 km-long Himalaya plate boundary experienced three great earthquakes during the past century, but none of them generated any surface rupture. The segments between the 1905-1934 and the 1897-1950 sources, known as the central and Assam seismic gaps respectively, have long been considered holding potential for future great earthquakes. This paper addresses two issues concerning earthquakes along the Himalaya plate boundary. One, the absence of surface rupture associated with the great earthquakes, vis-a-vis the purported large slip observed from paleoseismological investigations and two, the current understanding of the status of the seismic gaps in the Central Himalaya and Assam, in view of the paleoseismological and historical data being gathered. We suggest that the ruptures of earthquakes nucleating on the basal detachment are likely to be restricted by the crustal ramps and thus generate no surface ruptures, whereas those originating on the faults within the wedges promote upward propagation of rupture and displacement, as observed during the 2005 Kashmir earthquake, that showed a peak offset of 7 m. The occasional reactivation of these thrust systems within the duplex zone may also be responsible for the observed temporal and spatial clustering of earthquakes in the Himalaya. Observations presented in this paper suggest that the last major earthquake in the Central Himalaya occurred during AD 1119-1292, rather than in 1505, as suggested in some previous studies and thus the gap in the plate boundary events is real. As for the Northwestern Himalaya, seismically generated sedimentary features identified in the 1950 source region are generally younger than AD 1400 and evidence for older events is sketchy. The 1897 Shillong earthquake is not a decollement event and its predecessor is probably similar to 1000 years old. Compared to the Central Himalaya, the Assam Gap is a corridor of low seismicity between two tectonically independent seismogenic source zones that cannot be considered as a seismic gap in the conventional sense. (C) 2011 Elsevier B.V. All rights reserved.

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In industrializing countries new groups of consumers with remarkable purchasing power are emerging. Representing a ?new middle class? they are seen as a carrier and promoter of a so-called ?western way of life? beyond the OECD countries. They are presented as having a consumerist predator lifestyle which stands in conflict with the requirements for a sustainable future. Furthermore, they are imputed a profound lack of a sense of responsibility towards society. However, such a ?civil society spirit? is a core prerequisite for coping with the challenge of changing existing lifestyles to insure a more sustainable future....