Discovering Memory and Meaning in Quilts

After an extensive search Ardis and Robert James, quilt collectors from Chappaqua, New York, chose the University of Nebraska–Lincoln (UNL) as the home for their collection of almost a thousand quilts. They also supported the formation of the International Quilt Study Center (IQSC) in 1997 for the interdisciplinary study of quiltmaking traditions through the collection, conservation and exhibition of quilts and related materials. Carolyn Ducey and Patricia Crews, the Center’s curator and director, respectively, write about some of the work they do.

On the motion of particles in covariant Horava-Lifshitz gravity and the meaning of the A-field

We studied the low energy motion of particles in the general covariant. version of Horava-Lifshitz gravity proposed by Horava and Melby-Thompson. Using a scalar field coupled to gravity according to the minimal substitution recipe proposed by da Silva and taking the geometrical optics limit, we could write an effective relativistic metric for a general solution. As a result, we discovered that the equivalence principle is not in general recovered at low energies, unless the spatial Laplacian of A vanishes. Finally, we analyzed the motion on the spherical symmetric solution proposed by Horava and Melby-Thompson, where we could find its effective line element and compute spin-0 geodesics. Using standard methods we have shown that such an effective metric cannot reproduce Newton's gravity law even in the weak gravitational field approximation. (C) 2011 Elsevier B.V All rights reserved.

Field and Laboratory Studies Provide Insights into the Meaning of Day-Time Activity in a Subterranean Rodent (Ctenomys aff. knighti), the Tuco-Tuco

South American subterranean rodents (Ctenomys aff. knighti), commonly known as tuco-tucos, display nocturnal, wheel-running behavior under light-dark (LD) conditions, and free-running periods >24 h in constant darkness (DD). However, several reports in the field suggested that a substantial amount of activity occurs during daylight hours, leading us to question whether circadian entrainment in the laboratory accurately reflects behavior in natural conditions. We compared circadian patterns of locomotor activity in DD of animals previously entrained to full laboratory LD cycles (LD12:12) with those of animals that were trapped directly from the field. In both cases, activity onsets in DD immediately reflected the previous dark onset or sundown. Furthermore, freerunning periods upon release into DD were close to 24 h indicating aftereffects of prior entrainment, similarly in both conditions. No difference was detected in the phase of activity measured with and without access to a running wheel. However, when individuals were observed continuously during daylight hours in a semi-natural enclosure, they emerged above-ground on a daily basis. These day-time activities consisted of foraging and burrow maintenance, suggesting that the designation of this species as nocturnal might be inaccurate in the field. Our study of a solitary subterranean species suggests that the circadian clock is entrained similarly under field and laboratory conditions and that day-time activity expressed only in the field is required for foraging and may not be time-dictated by the circadian pacemaker.

Representations as tools of appropriation, creating meaning through activities.

Based on some constructs of the Activity Theory (Leontiev, 1978), we point to the need to develop activities that reveal the meaning of representations. We examine use of representations in teaching and propose some suggestions. Shaaron Ainsworth (1999) asserted that, in order to learn from engaging with multiple representations of scientific concepts, students need to be able to (a) understand the codes and signifiers in a representation, (b) understand the links between the representation and the target concept or process, (c) translate key features of the concept across representations and (d) know which features to emphasize in designing their own representations.

Dysphonic newborn cries allow prediction of their perceived meaning

Can adults attribute different meanings to the cries produced by the newborns on the basis of physical-acoustic cues in different communication conditions? In order to test this hypothesis, 20 females were asked to evaluate (according to four scales: anguish, anger, annoyance, care-seeking) 24 cries from 12 healthy full-term newborns (4-7h old): 6 newborns previously exposed to tactile communication (Group 1); 6 newborns without communication (Group 2). Annoyance category was not reliable and it was excluded from analyses. The 20 females attributed a higher rate of anger and anguish to the cries from Group 2, and a higher rate of care-seeking to the cries from Group 1. They attributed different meanings to the cries from Group 1, and undifferentiated meanings to the cries from Group 2. Consistent with bivariate analyses, Dysphonic Cry was the strongest predictor of anger/anguish. Although the Hyperphonic Cry was quantitatively not relevant, its absence was the first predictor for care-seeking.

Can Developing Women Create Primitive Art? and Other Questions of Value, Meaning and Identity in the Circulation of Janakpur Art

In this article, I examine the values and meanings that adhere to objects made by Maithil women at a development project in Janakpur, Nepal – objects collectors have called ‘Janakpur Art’. I seek to explain how and why changes in pictorial content in Janakpur Art – shifts that took place over a period of five or six years in the 1990s – occurred, and what such a change might indicate about the link between Maithil women’s lives, development, and tourism. As I will demonstrate, part of the appeal for consumers of Janakpur Art has been that it is produced at a ‘women’s development project’ seeking to empower its participants. And yet, the project’s very successes threaten to displace the producers (and what they produce) from their perceived qualities/identities as ‘traditional’ and ‘primitive,’ thereby bringing into question the authenticity of the ‘art’ they produce. The conundrum begs this question: can developing women produce primitive art?

Beyond Belief: Japanese Approaches to the Meaning of Religion

For several centuries, Japanese scholars have argued that their nation’s culture—including its language, religion and ways of thinking—is somehow unique. The darker side of this rhetoric, sometimes known by the English term “Japanism” (nihon-jinron), played no small role in the nationalist fervor of the late-nineteenth and early twentieth centuries. While much of the so-called “ideology of Japanese uniqueness” can be dismissed, in terms of the Japanese approach to “religion,” there may be something to it. This paper highlights some distinctive—if not entirely unique—features of the way religion has been categorized and understood in Japanese tradition, contrasting these with Western (i.e., Abrahamic), and to a lesser extent Indian and Chinese understandings. Particular attention is given to the priority of praxis over belief in the Japanese religious context. Des siècles durant, des chercheurs japonais ont soutenu que leur culture – soit leur langue, leur religion et leurs façons de penser – était en quelque sorte unique. Or, sous son jour le plus sombre, cette rhétorique, parfois désignée du terme de « japonisme » (nihon-jinron), ne fut pas sans jouer un rôle déterminant dans la montée de la ferveur nationaliste à la fin du XIXe siècle, ainsi qu’au début du XXe siècle. Bien que l’on puisse discréditer pour l’essentiel cette soi-disant « idéologie de l’unicité japonaise », la conception nippone de la « religion » constitue, quant à elle, un objet d’analyse des plus utiles et pertinents. Cet article met en évidence quelques caractéristiques, sinon uniques du moins distinctives, de la manière dont la religion a été élaborée et comprise au sein de la tradition japonaise, pour ensuite les constrater avec les conceptions occidentale (abrahamique) et, dans une moindre mesure, indienne et chinoise. Une attention toute particulière est ici accordée à la praxis plutôt qu’à la croyance dans le contexte religieux japonais.

Communicative Signs Meaning Naturally

Paul Grice distinguishes between natural meaning and non-natural meaning, where the first notion is especially connected to something’s being a natural sign and the second to communication. It is argued that some of the arguments against the distinction being exhaustive are based on a misinterpretation of Grice, but also that the distinction cannot be exhaustive if one takes into account both the criterion of factivity and the connection to communication. If one makes a distinction between natural and non-natural communication, then there are different types of natural communication to be distinguished: goal-directed communication, intentional communication and open intentional communication. Given the empirical evidence, the behavior of chimpanzees and of human infants may be described as goal-directed communication, but there are also important differences between the communicative behavior of the two.

Vaginal practices as women's agency in sub-Saharan Africa: a synthesis of meaning and motivation through meta-ethnography

This paper reports on a systematic review of qualitative research about vaginal practices in sub-Saharan Africa, which used meta-ethnographic methods to understand their origins, their meanings for the women who use them, and how they have evolved in time and place. We included published documents which were based on qualitative methods of data collection and analysis and contained information on vaginal practices. After screening, 16 texts were included which dated from 1951 to 2008. We found that practices evolve and adapt to present circumstances and that they remain an important source of power for women to negotiate challenges that they face. Recent evidence suggests that some practices may increase a woman's susceptibility to HIV and other sexually transmitted infections. The success of new female-controlled prevention technologies, such as microbicides, might be determined by whether they can and will be used by women in the course of their daily life.