Fission-track dating of South American natural glasses: an overview

Although many glass-bearing horizons can be found in South American volcanic complexes or sedimentary series, only a relatively few tephra and obsidian-bearing volcanic fields have been studied using the fission-track (FT) dating method. Among them, the volcanics located in the Sierra de Guamani (east of Quito, Ecuador) were studied by several authors. Based upon their ages, obsidians group into three clusters: (1) very young obsidians, similar to 0.2Ma old, (2) intermediate-age obsidians, similar to 0.4- similar to 0.8 Ma old, and (3) older obsidians, similar to 1.4- similar to 1.6 Ma old. The FT method is also an efficient alternative technique for identification of the sources of prehistoric obsidian artefacts. Provenance studies carried out in South America have shown that the Sierra de Guamani obsidian occurrences were important sources of raw material for toot making during pre-Columbian times. Glasses originated from these sources were identified in sites distributed over relatively wide areas of Ecuador and Colombia.Only a few systematic studies on obsidians in other sectors were carried out. Nevertheless, very singular glasses have been recognised in South America, such as Macusanite (Peru) and obsidian Quiron (Argentina), which are being proposed as additional reference materials for FT dating. Analyses of tephra beds interstratified with sedimentary deposits revealed the performance of FT dating in tephrochronological studies. A remarkable example is the famous deposit outcropping at Farola Monte Hermoso, near Bahia Blanca (Buenos Aires Province), described for the first time by the middle of the 19th century by Charles Darwin.Considering the large number of volcanic glasses that were recognised in volcanic complexes and in sedimentary series, South America is a very promising region for the application of FT dating. The examples given above show that this technique may yield important results in different disciplinary fields. (c) 2005 Elsevier Ltd. All rights reserved.

Evolução biológica pelo modo não-tradicional: como professores de ensino médio lidam com esta situação?

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Entendendo o aprendizado em Ciências, por meio da escrita dos alunos do 7º ano do Ensino Fundamental

Pós-graduação em Educação - FCT

A cadeira de rodas de Stephen Hawking: religião, representação do outro e da ciência em escolas públicas de Penápolis na virada do século XX para o XXI (1990-2008)

Pós-graduação em História - FCLAS

Evolucionismo linguístico: um paralelo entre evolucionismo biológico e mudança linguística

The comparison between linguistic change and biologic evolution is a subject that has caused and still causes much controversy among linguists and other academics that see, in this parallel, problems related to similar attempts in the nineteenth century by Social Darwinism, which approached the biological evolution with social and cultural development of a people. However, this paper aims to show that today this parallel is not built in the same way as was done before. Names like William Labov, Salikoko Mufwene, Jonathan West and Hildo Honorio do Couto in linguistics; Charles Darwin in biology; and Tom Ingold and Clifford Geertz in anthropology, showed that areas of Humanities, such as linguistics and anthropology, and of Biological Sciences, as phylogeny and genetics, are likely to be worked together by the great similarities between processes that compose them. Thus, based on the writings of these authors and some others, this paper presents this theme’s controversy; it shows the similarities between characteristics of languages and species; it seeks through the concepts MA Mental, MA Social and MA Natural of the languages (coined by Couto on Linguística, ecologia e ecolinguística: contato de línguas) to develop ideas of how it is possible to think the language change in the light of Darwin's concept, Natural Selection; and finally, it shows that the parallel theme is rather productive, based on the texts and discussions presented in the whole paper, and that the controversy has been being dissolved with more and more people working on the parallel between language and species

Perception of brazilian citizens about Darwinism and the (Non) Influence of God in the evolutionary process

The current context is unique in relation to the teaching of evolution in Brazil and the population's perception of evolution. On the one hand, it is said often about Darwinism in various media, especially due to the relatively recent commemoration of the two hundred years of the birth of Charles Darwin and one hundred and fifty years of the launch of the book The Origin of Species. On the other hand, it is clear, in recent years, a timid movement, more worryingly, in favor of equitable approach of creationist and evolutionist theories in the classroom. This article is a part of a research whose goal is to raise the design that Brazilian respondents have about the Darwinian view (which disregards the divine influence in the evolution of the species). The instrument used for data collection is a questionnaire, type Likert scale, which consists of a series of statements in which respondents must express their degree of agreement or disagreement with each statement. In this study, we present the results of the statement. "The thought of Darwin, which does not consider God as a participant in the process of evolution, is...". Analysis correlated with data on religion and education of the respondents are also held. The results point to a tendency of respondents not to accept the Darwinian view that disregards God's interference in the evolutionary process. The data also show that respondents' choices are influenced by religion and education. The frequency of responses that tend to accept the Darwinian view (which disregards the divine participation in the evolution of the species) is higher among respondents with higher levels of education. Adherents to religions "evangelical" tend to deny this view more often than followers of other religions. Given the potential risks of inserting creationist approaches in school education, it is necessary a discussion of the possible impacts of this rejection of Darwin's thinking (which does not consider God as a participant in the evolutionary process), indicated here, in the teaching of evolution. This work was supported by FAPEMIG.