Interferência de plantas daninhas na cultura do quiabo

Objetivou-se com este trabalho avaliar os períodos de interferência das plantas daninhas na cultura do quiabo (Abelmoschus esculentus) na região do Médio Vale do Rio Doce, em Minas Gerais. O experimento foi conduzido em campo, entre maio e outubro de 2007. Utilizaram-se sementes do quiabo Santa Cruz-47, semeadas no espaçamento de 0,25 x 1 m. Foram estabelecidos diferentes períodos de controle das plantas daninhas na cultura, variando entre zero e 120 dias após a emergência (DAE). Foram avaliados 12 tratamentos, correspondendo a diferentes períodos de controle das plantas daninhas na cultura: capina após a emergência a partir dos 20, 40, 60, 80 e 100 dias; capina após a emergência até os 20, 40, 60, 80 e 100 dias; além de duas testemunhas com capina, ou não capinadas, ambas por 120 dias. Determinou-se o número de frutos por planta e o rendimento (produtividade), bem como os valores em dias para período anterior à interferência (PAI), período crítico de prevenção da interferência (PCPI) e período total de prevenção da interferência (PTPI), considerando 5% de perdas. A partir das espécies encontradas na área experimental, avaliou-se também, em vasos, isoladamente ou em competição com o quiabeiro, a capacidade competitiva das principais plantas daninhas. Com base nos resultados, verificou-se que o PAI estimado foi de 25 DAE, indicando a época de início das capinas. Para o PCPI, o período observado foi de 75 dias, indicando PTPI de 100 DAE. Entre as plantas daninhas presentes, Eleusine indica apresentou maior capacidade competitiva sobre a cultura.

The genus Stachybotrys (anamorphic fungi) in the semi-arid region of Brazil

(The genus Stachybotrys (anamorphic fungi) in the semi-arid region of Brazil). Stachybotrys is characterized by macronematous, mononematous, unbranched or branched conidiophores, with discrete terminal and phialidic conidiogenous cells, and aseptate, reniform, ellipsoidal to spherical, smooth or verrucose conidia, which are produced in a slimy mass. Eight species have been reported from Brazil, occurring in the soil, air and leaf litter. During investigation of conidial fungi on decaying leaf litter in semi-arid areas of Brazil nine species were found: S. bisbyi (Sriniv.) G.L. Barron, S. chartarum (Ehrenb.) S. Hughes, S. globosa P. C. Misra & S. K. Srivast., S. kampalensis Hansf., S. longispora Matsush., S. nephrospora Hansf., S. nilagirica Subram., Stachybotrys parvispora S. Hughes and S. verrucispora Matsush. Stachybotrys nilagirica is a new record from Brazil. Descriptions, comments, geographic distribution and illustrations are presented for above mentioned species. A key for all species recorded in semi-arid region of Brazil is presented.

Qualidade fisiológica de sementes de tomate em função da idade e do armazenamento pós-colheita dos frutos

O trabalho teve como objetivo verificar os efeitos da idade e do período de armazenamento pós-colheita dos frutos de tomate, variedade Kadá, grupo Santa Cruz, sobre a qualidade das sementes. Os frutos foram colhidos aos 40, 50 e 60 dias (DAA) e armazenados por 0, 4, 8 e 12 dias antes da extração das sementes. Estas foram colocadas para fermentar por dois dias a 25ºC, para retirada da mucilagem. Foram avaliadas as seguintes características: grau de umidade e conteúdo de matéria seca das sementes, germinação, primeira contagem de germinação, índice de velocidade de emergência, envelhecimento acelerado e condutividade elétrica. O armazenamento pós-colheita dos frutos colhidos aos 60 DAA não favorece a qualidade das sementes. Já para frutos colhidos aos 50 DAA, o armazenamento por 8 dias é favorável à velocidade de emergência. Colheitas precoces (40 DAA) só são benéficas à qualidade fisiológica das sementes quando associadas a um período de armazenamento pós-colheita dos frutos de 12 dias.

Husserl's approach to transcendental intersubjectivity

It is our intention in the course of the development of this thesis to give an account of how intersubjectivity is "eidetically" constituted by means of the application of the phenomenological reduction to our experience in the context of the thought of Edmund Husserl; contrasted with various representative thinkers in what H. Spiegelberg refers to as "the wider scene" of phenomenology. That is to say, we intend to show those structures of both consciousness and the relation which man has to the world which present themselves as the generic conditions for the possibility of overcoming our "radical sol itude" in order that we may gain access to the mental 1 ife of an Other as other human subject. It is clear that in order for us to give expression to these accounts in a coherent manner, along with their relative merits, it will be necessary to develop the common features of any phenomenological theory of consdousness whatever. Therefore, our preliminary inquiry, subordinate to the larger theme, shall be into some of the epistemological results of the application of the phenomenological method used to develop a transcendental theory of consciousness. Inherent in this will be the deliniation of the exigency for making this an lIintentional ll theory. We will then be able to see how itis possible to overcome transcendentally the Other as an object merely given among other merely given objects, and further, how this other is constituted specifically as other ego. The problem of transcendental intersubjectivity and its constitution in experience can be viewed as one of the most compelling, if not the most polemical of issues in phenomenology. To be sure, right from the beginning we are forced to ask a number of questions regarding Husserl's responses to the problem within the context of the methodological genesis of the Cartesian Meditations, and The Crisis of European Sciences and Transcendental Phenomenology. This we do in order to set the stage for amplification. First, we ask, has Husserl lived up to his goal, in this connexion, of an apodictic result? We recall that in his Logos article of 1911 he adminished that previous philosophy does not have at its disposal a merely incomplete and, in particular instances, imperfect doctrinal system; it simply has none whatever. Each and every question is herein controverted, each position is a matter of individual conviction, of the interpretation given byaschool, of a "point of view". 1. Moreover in the same article he writes that his goal is a philosophical system of doctrine that, after the gigantic preparatory work. of generations, really be- . gins from the ground up with a foundation free from doubt and rises up like any skilful construction, wherein stone is set upon store, each as solid as the other, in accord with directive insights. 2. Reflecting upon the fact that he foresaw "preparatory work of generations", we perhaps should not expect that he would claim that his was the last word on the matter of intersubjectivity. Indeed, with 2. 'Edmund Husserl, lIPhilosophy as a Rigorous Science" in Phenomenology and theCrisis6fPhilosophy, trans". with an introduction by Quentin Lauer (New York.: Harper & Row, 1965) pp. 74 .. 5. 2Ibid . pp. 75 .. 6. 3. the relatively small amount of published material by Husserl on the subject we can assume that he himself was not entirely satisfied with his solution. The second question we have is that if the transcendental reduction is to yield the generic and apodictic structures of the relationship of consciousness to its various possible objects, how far can we extend this particular constitutive synthetic function to intersubjectivity where the objects must of necessity always remain delitescent? To be sure, the type of 'object' here to be considered is unlike any other which might appear in the perceptual field. What kind of indubitable evidence will convince us that the characteristic which we label "alter-ego" and which we attribute to an object which appears to resemble another body which we have never, and can never see the whole of (namely, our own bodies), is nothing more than a cleverly contrived automaton? What;s the nature of this peculiar intentional function which enables us to say "you think just as I do"? If phenomenology is to take such great pains to reduce the takenfor- granted, lived, everyday world to an immanent world of pure presentation, we must ask the mode of presentation for transcendent sub .. jectivities. And in the end, we must ask if Husserl's argument is not reducible to a case (however special) of reasoning by analogy, and if so, tf this type of reasoning is not so removed from that from whtch the analogy is made that it would render all transcendental intersubjective understandtng impos'sible? 2. HistoticalandEidetic Priority: The Necessity of Abstraction 4. The problem is not a simple one. What is being sought are the conditions for the poss ibili:ty of experi encing other subjects. More precisely, the question of the possibility of intersubjectivity is the question of the essence of intersubjectivity. What we are seeking is the absolute route from one solitude to another. Inherent in this programme is the ultimate discovery of the meaning of community. That this route needs be lIabstract" requires some explanation. It requires little explanation that we agree with Husserl in the aim of fixing the goal of philosophy on apodictic, unquestionable results. This means that we seek a philosophical approach which is, though, not necessarily free from assumptions, one which examines and makes explicit all assumptions in a thorough manner. It would be helpful at this point to distinguish between lIeidetic ll priority, and JlhistoricallJpriority in order to shed some light on the value, in this context, of an abstraction.3 It is true that intersubjectivity is mundanely an accomplished fact, there havi.ng been so many mi.llions of years for humans to beIt eve in the exi s tence of one another I s abili ty to think as they do. But what we seek is not to study how this proceeded historically, but 3Cf• Maurice Natanson;·TheJburne in 'Self, a Stud in Philoso h and Social Role (Santa Cruz, U. of California Press, 1970 . rather the logical, nay, "psychological" conditions under which this is possible at all. It is therefore irrelevant to the exigesis of this monograph whether or not anyone should shrug his shoulders and mumble IIwhy worry about it, it is always already engaged". By way of an explanation of the value of logical priority, we can find an analogy in the case of language. Certainly the language 5. in a spoken or written form predates the formulation of the appropriate grammar. However, this grammar has a logical priority insofar as it lays out the conditions from which that language exhibits coherence. The act of formulating the grammar is a case of abstraction. The abstraction towards the discovery of the conditions for the poss; bi 1 ity of any experiencing whatever, for which intersubjective experience is a definite case, manifests itself as a sort of "grammar". This "grammar" is like the basic grammar of a language in the sense that these "rulesil are the ~ priori conditions for the possibility of that experience. There is, we shall say, an "eidetic priority", or a generic condition which is the logical antecedent to the taken-forgranted object of experience. In the case of intersubjectivity we readily grant that one may mundanely be aware of fellow-men as fellowmen, but in order to discover how that awareness is possible it is necessary to abstract from the mundane, believed-in experience. This process of abstraction is the paramount issue; the first step, in the search for an apodictic basis for social relations. How then is this abstraction to be accomplished? What is the nature of an abstraction which would permit us an Archimedean point, absolutely grounded, from which we may proceed? The answer can be discovered in an examination of Descartes in the light of Husserl's criticism. 3. The Impulse for Scientific Philosophy. The Method to which it Gives Rise. 6. Foremost in our inquiry is the discovery of a method appropriate to the discovery of our grounding point. For the purposes of our investigations, i.e., that of attempting to give a phenomenological view of the problem of intersubjectivity, it would appear to be of cardinal importance to trace the attempt of philosophy predating Husserl, particularly in the philosophy of Descartes, at founding a truly IIscientific ll philosophy. Paramount in this connexion would be the impulse in the Modern period, as the result of more or less recent discoveries in the natural sciences, to found philosophy upon scientific and mathematical principles. This impulse was intended to culminate in an all-encompassing knowledge which might extend to every realm of possible thought, viz., the universal science ot IIMathexis Universalis ll •4 This was a central issue for Descartes, whose conception of a universal science would include all the possible sciences of man. This inclination towards a science upon which all other sciences might be based waS not to be belittled by Husserl, who would appropriate 4This term, according to Jacab Klein, was first used by Barocius, the translator of Proclus into Latin, to designate the highest mathematical discipline. . 7. it himself in hopes of establishing, for the very first time, philosophy as a "rigorous science". It bears emphasizing that this in fact was the drive for the hardening of the foundations of philosophy, the link between the philosophical projects of Husserl and those of the philosophers of the modern period. Indeed, Husserl owes Descartes quite a debt for indicating the starting place from which to attempt a radical, presupositionless, and therefore scientific philosophy, in order not to begin philosophy anew, but rather for the first time.5 The aim of philosophy for Husserl is the search for apodictic, radical certitude. However while he attempted to locate in experience the type of necessity which is found in mathematics, he wished this necessity to be a function of our life in the world, as opposed to the definition and postulation of an axiomatic method as might be found in the unexpurgated attempts to found philosophy in Descartes. Beyond the necessity which is involved in experiencing the world, Husserl was searching for the certainty of roots, of the conditi'ons which underl ie experience and render it pOssible. Descartes believed that hi~ MeditatiOns had uncovered an absolute ground for knowledge, one founded upon the ineluctable givenness of thinking which is present even when one doubts thinking. Husserl, in acknowledging this procedure is certainly Cartesian, but moves, despite this debt to Descartes, far beyond Cartesian philosophy i.n his phenomenology (and in many respects, closer to home). 5Cf. Husserl, Philosophy as a Rigorous Science, pp. 74ff. 8 But wherein lies this Cartesian jumping off point by which we may vivify our theme? Descartes, through inner reflection, saw that all of his convictions and beliefs about the world were coloured in one way or another by prejudice: ... at the end I feel constrained to reply that there is nothing in a all that I formerly believed to be true, of which I cannot in some measure doubt, and that not merely through want of thought or through levity, but for reasons which are very powerful and maturely considered; so that henceforth I ought not the less carefully to refrain from giving credence to these opinions than to that which is manifestly false, if I desire to arrive at any certainty (in the sciences). 6 Doubts arise regardless of the nature of belief - one can never completely believe what one believes. Therefore, in order to establish absolutely grounded knowledge, which may serve as the basis fora "universal Science", one must use a method by which one may purge oneself of all doubts and thereby gain some radically indubitable insight into knowledge. Such a method, gescartes found, was that, as indicated above by hi,s own words, of II radical doubt" which "forbids in advance any judgemental use of (previous convictions and) which forbids taking any position with regard to their val idi'ty. ,,7 This is the method of the "sceptical epoche ll , the method of doubting all which had heretofor 6Descartes,Meditations on First Philosophy, first Med., (Libera 1 Arts Press, New York, 1954) trans. by L. LaFl eur. pp. 10. 7Husserl ,CrisiS of Eliroeari SCiences and Trariscendental Phenomenology, (Northwestern U. Press, Evanston, 1 7 ,p. 76. 9. been considered as belonging to the world, including the world itself. What then is left over? Via the process of a thorough and all-inclusive doubting, Descartes discovers that the ego which performs the epoche, or "reduction", is excluded from these things which can be doubted, and, in principle provides something which is beyond doubt. Consequently this ego provides an absolute and apodictic starting point for founding scientific philosophy. By way of this abstention. of bel ief, Desca'rtes managed to reduce the worl d of everyday 1 ife as bel ieved in, to mere 'phenomena', components of the rescogitans:. Thus:, having discovered his Archimedean point, the existence of the ego without question, he proceeds to deduce the 'rest' of the world with the aid of innate ideas and the veracity of God. In both Husserl and Descartes the compelling problem is that of establ ishing a scientific, apodictic phi'losophy based upon presuppos itionless groundwork .. Husserl, in thi.s regard, levels the charge at Descartes that the engagement of his method was not complete, such that hi.S: starting place was not indeed presupositionless, and that the validity of both causality and deductive methods were not called into question i.'n the performance of theepoche. In this way it is easy for an absolute evidence to make sure of the ego as: a first, "absolute, indubitablyexisting tag~end of the worldll , and it is then only a matter of inferring the absolute subs.tance and the other substances which belon.g to the world, along with my own mental substance, using a logically val i d deductive procedure. 8 8Husserl, E.;' Cartesian 'Meditation;, trans. Dorion Cairns (Martinus Nijhoff, The Hague, 1970), p. 24 ff.

Explicación compendiada del símbolo de los apóstoles

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Meditaciones sobre la pasión Sma. de N. Sr. Jesucristo

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Étude sur la validité et la fiabilité d'un questionnaire sur l'activité physique de personnes âgées de 65 à 74 ans, du Québec et du Brésil

La mesure de l’activité physique des personnes âgées dans des études populationnelles est un défi. Peu des outils de mesure trouvés dans la littérature sont jugés suffisamment valides ou fiables pour être utilisés dans une étude internationale et longitudinale sur les déterminants de perte de mobilité de personnes âgées. Une étude pilote a été conduite en 2009 pour déterminer la meilleure forme d’évaluation. Les objectifs de ce mémoire sont l’étude des validité, fiabilité et capacité prédictive des données d’un accéléromètre (gold standard), de deux questionnaires choisis (PAQ, IPAQ 7d-recall). Le but est de combiner des éléments des questionnaires dans un seul pour une étude longitudinale projetée au Canada, au Brésil et en Colombie. Le PAQ évalue la fréquence et la durée d’activités de loisirs, l’IPAQ 7d-recall évalue la durée et l’intensité perçue des activités et le temps assis. La collecte de données s’est faite auprès de participants de Saint-Bruno (n=64) et de Santa Cruz (n=60), de 65 à 74 ans. Le PAQ, l’IPAQ-7d-recall et un test de performance (SPPB) ont été complétés puis des accéléromètres remis. À Saint-Bruno, la validité de critère pour l’IPAQ et le PAQ, et la validité de construit pour l’IPAQ sont bonnes. Le refus de l’accéléromètre à Santa Cruz a empêché les analyses de validité. Le PAQ présente une bonne fiabilité mais ajoute peu d’amélioration au pouvoir de prédiction de la dépense énergétique de l’IPAQ. La recherche populationnelle, voulant estimer la dépense énergétique par l’activité physique des personnes âgées, devrait utiliser des instruments mesurant l’intensité perçue (IPAQ) plutôt que les fréquence et durée d’activités concrètes (PAQ).

Éticas indígenas en discursos coloniales de los Andes y de Quebec : análisis, interpretación y perspectivas

Cette thèse est une étude analytique et comparative des conceptions éthiques autochtones, à travers des discours coloniaux de deux régions de l'Amérique : le Pérou et le Québec. Le but ultime de cette étude est permettre de découvrir les principes de ces éthiques des communautés autochtones et de les faire participer au débat et à la création d'éthiques interculturelles et écologiques pertinentes pour le monde contemporain. À cette fin, ce travail se consacre à l'étude des traditions orales autochtones, et plus particulièrement à la littérature de source orale coloniale. Plus précisément, nous étudions deux chroniques coloniales autochtones des Andes : le Manuscrit de Huarochirí et la Relation de Joan Santa Cruz Pachacuti, ainsi que les relations de deux missionnaires jésuites en Nouvelle-France : Paul Lejeune et Jean de Brébeuf. Étant donné que ces textes ne peuvent être considérés comme des transcriptions littérales des traditions orales autochtones, nous optons pour une méthodologie qui prend en compte à la fois les locus de l'énonciation, les traditions discursives et les processus de textualisation de la mémoire, ainsi que les relations contextuelles (référentielles, intertextuelles et interpersonnelles) et les instances d’une analyse « éthicologique ». Du côté des textes des Andes, des dynamiques éthiques synthétisées comme une « éthique de la réciprocité » sont dégagées. Cette dernière se veut hautement écologique, prend en considération la cohabitation avec toutes les entités de l’environnement (humaines et non humaines) et, par conséquent, peut être considérée comme un effort pour répondre aux défis imposés par le contexte dans lequel elles vivent. En ce qui concerne les textes québécois, leurs principes éthiques se résument en une « éthique du respect », celle-ci pouvant également être considérée comme une éthique écologique. De fait, on y observe l’absence d’une réelle séparation entre l’être humain et les autres entités de son milieu, remplacée par une continuité fluide de relations entre celles-ci, formant un « cercle sacré » de relations. À partir de ces résultats, un bilan comparatif est dressé et montre que les différences sont pour la plupart de nature formelle. En effet, les éthiques sont ancrées dans des réalités sociohistoriques différentes puisqu’elles se réfèrent à différents environnements et aux coutumes qui y sont reliés. En termes de similitudes, celles-ci se résument au concept de « cosmoéthique du cercle » qui révèle une conception de l'éthique comme un processus dynamique mettant en jeu non seulement les humains, mais aussi l'environnement et ce qui échappe à l’appréhension palpable du monde. Enfin, une tentative est faite, celle de donner une perspective à certains principes dégagés lors des analyses, montrant qu’elles peuvent impliquer une complexité parfois niée ou écartée par certains philosophes occidentaux contemporains. Ainsi, ce travail montre que l’étude de discours proprement autochtones est une porte d’accès à leurs manières de concevoir l’éthique et peut donc contribuer au travail interculturel de la philosophie et, plus précisément de l’éthique.

Etablierung von Mikrosatellitenmarkern für die Pitcairnioideae (Bromeliaceae) und ihre Anwendung für populationsgenetische Fragestellungen

Die neotropisch verbreitete Unterfamilie der Pitcairnioideae (Bromeliaceae) besteht aus den Gattungen Dyckia, Deuterocohnia, Encholirium, Fosterella und Pitcairnia. Viele der mehr als 630 Arten dieser Unterfamilie weisen eine beträchtliche morphologische Plastizität auf, was oftmals eine sichere Artbestimmung erschwert. Um den Genfluss zwischen benachbarten Populationen bzw. nah verwandten Arten ermitteln zu können und somit mögliche Hinweise auf Artbildungsprozesse und Artabgrenzung zu erhalten, sind hochsensitive molekulare Marker erforderlich. Die vorliegende Dissertation beschäftigt sich schwerpunktmäßig mit der Entwicklung von Mikrosatellitenmarkern sowie ihre beispielhafte Anwendung für populationsgenetische Fragestellungen innerhalb der Pitcairnioideae. Als Quelle für diese Marker diente zum einen eine öffentliche ’expressed sequence tag’ (EST)-Datenbank von Ananas comosus, zum anderen wurden die drei Bromelienarten Fosterella rusbyi, Dyckia marnier-lapostollei und Deuterocohnia longipetala mittels der 454-Technik partiell sequenziert. Beide Ansätze lieferten insgesamt 164.137 Rohsequenzen, auf deren Basis einige tausend perfekte Mikrosatelliten identifiziert und zahlreiche flankierende PCR-Primerpaare sowohl für das Kern- als auch das Chloroplastengenom abgeleitet wurden. Nach umfangreichen Funktionalitätstests mit Fokus auf interspezifischer Übertragbarkeit sowie intraspezifischer Variabilität der Mikrosatellitenloci in der jeweiligen Zielart wurden schließlich 48 nukleäre und sieben plastidäre Mikrosatellitenmarker etabliert. Das Potenzial der nukleären Mikrosatellitenmarker zur Abgrenzung nah verwandter und morphologisch sehr ähnlicher Arten innerhalb der Pitcairnioideae wurde zum einen in den im Nordosten Brasiliens verbreiteten Arten Dyckia pernambucana, Dy. limae, Dy. dissitiflora und Dy. macedoi durch die Genotypisierung von insgesamt 89 Individuen von neun natürlichen Standorten überprüft. Hierbei konnte basierend auf den Alleldaten an 15 nukleären 454-Mikrosatellitenloci eindeutig zwischen dem Artenkomplex ’Dy. limae/Dy. pernambucana’ auf der einen Seite und Dy. dissitiflora bzw. Dy. macedoi auf der anderen Seite unterschieden werden, eine Abtrennung der Arten Dy. limae und Dy. pernambucana war hingegen mit keiner der verwendeten Auswertemethoden möglich, was darauf hindeutet, dass es sich hierbei nicht um getrennte Arten handelt. Zum anderen wurden 190 Individuen von 28 natürlichen Standorten der in Bolivien bzw. Zentralamerika heimischen und morphologisch sehr ähnlichen Arten Fosterella christophii, F. villosula und F. micrantha untersucht. Unter Verwendung von je vier nukleären EST- und 454-Mikrosatellitenmarkern und verschiedenen Clusteranalysen konnten zwei genetisch voneinander getrennte und geographisch determinierte Gruppen definiert werden. Dabei umfasste die größere der beiden Gruppen alle drei Arten, deren Siedlungsbereich neben einem Areal in den bolivianischen Departamentos Beni, La Paz und Cochabamba auch das gesamte Verbreitungsgebiet von F. micrantha in Zentralamerika beinhaltete. Die zweite, kleinere Gruppe enthielt nur Populationen von F. christophii und F. villosula und war auf eine relativ kleine Region im bolivianischen Departamento Santa Cruz beschränkt. Innerhalb von Bolivien liegt dieser Verteilung möglicherweise eine genetische Barriere im Bereich des Andenknicks zugrunde, infolge welcher alle Populationen südlich und nördlich dieser Region weitgehend unabhängig von ihrer Artzugehörigkeit gruppieren. Eine klare Trennung der drei Arten war nicht möglich, sodass davon ausgegangen werden kann, dass der Artbildungsprozess innerhalb der sog. ’micrantha-Gruppe’ noch keineswegs abgeschlossen ist. In einem dritten Ansatz wurden 15 nukleäre und sieben plastidäre Mikrosatellitenmarker zur Genotypisierung von 253 Individuen aus 30 natürlichen Populationen von Fosterella rusbyi eingesetzt. Damit sollte die Verteilung der genetischen Diversität und der Genfluss zwischen den Populationen dieser in den bolivianischen Anden inselartig verbreiteten Art untersucht werden. Die einzelnen Populationen erwiesen sich als genetisch deutlich voneinander differenziert, wobei nahezu jede Population durch eine individuelle Kombination von Genotypen charakterisiert war. Auf Ebene der Populationen wurde weiterhin ein deutliches Heterozygoten-Defizit über nahezu alle Loci ermittelt, was am ehesten durch Faktoren wie Inzucht und Selbstbestäubung in Kombination mit einer Tendenz zu klonalem Wachstum erklärt werden kann. Mögliche Gründe für den eingeschränkten Genfluss zwischen den Populationen werden diskutiert.

Equipos de responsabilidad para la mejora del proyecto de centro.

Se presenta memoria final de proyecto educativo que propone la creación de equipos de responsabilidad, con la participación rotatoria y voluntaria del alumnado, para la conservación y mantenimiento del aula, del centro y de su entorno. Se realiza en el CEIP Elena Luque en Santa Cruz, Córdoba. Los objetivos son: mantener en buen estado las instalaciones; profundizar en el sentido de organización; potenciar la coordinación entre los equipos; favorecer la convivencia entre los diversos sectores de la comunidad escolar; motivar a los escolares en el estudio, a partir del concepto 'sentirse útil'; facilitar la necesaria interconexión entre áreas curriculares y áreas transversales. El proceso consta de varias fases: debate acerca de la necesidad de crear grupos en los que se desarrollen tareas compartidas y que mejoren el funcionamiento del centro; presentación de un esquema de líneas de actuación; gestación de los equipos que se habrán de poner en funcionamiento; puesta en funcionamiento de los diferentes equipos; agrupación de equipos según ámbito de actuación; distribución de responsabilidades de los componentes de cada equipo; cometido de los equipos; fases de ejecución del proyecto; temporalización de las diferentes actividades; evaluación bimensual; evaluación anual; evaluación final.

La seda en Murcia : exposición. Guía didáctica del profesor.

Dibujos de Elvira Navarro Santa-Cruz

Descubre la Sierra de Pelayo y el Monte Atalaya : cultura e historia de la Región de Murcia.

Segundo premio en la segunda edición de premios a la elaboración de materiales de estudio sobre la Región de Murcia en la modalidad de primaria.

Llingua asturiana : una propuesta curricular pa la Educacion Secundaria Obligatoria. 'Lengua asturiana : una propuesta curricular para la Educación Secundaria Obligatoria'.

Proponer actuaciones urgentes para desarrollar la enseñanza de la lengua en la futura Educación Secundaria. Objetivos, contenidos y labores de manipulación en la enseñanza de la lengua asturiana. Análisis crítico de la situación actual de la lengua asturiana en la Educación Secundaria. Presupuestos epistemológicos y criterios didácticos. Propuesta de un programa de enseñanza de la lengua dividido en 5 bloques (expresión oral, expresión escrita, conocimiento del sistema lingüístico, sociolingüística, literatura asturiana), cada uno de los cuales contendrá: objetivos generales, contenidos y labores de manipulación. Criterios y aspectos fundamentales en la evaluación del aprendizaje lingüístico. Ejemplificación del proceso a través de un posible modelo de unidad didáctica. Experiencia docente de los autores y aportaciones de los alumnos que han realizado cursillos de lengua asturiana. Descripción teórica del modelo acompañado de ejemplo práctico de desarrollo de una unidad didáctica. La situación actual de la lengua asturiana en Educación Secundaria es criticable desde el punto de vista de los autores ya que no cumple todos los requisitos legales y fallan muchos de los elementos de eficacia educativa: no existe una propuesta oficial de diseño curricular, se carece de recursos didácticos y materiales, no hay una aplicación directa de los contenidos aprendidos, no hay criterios fijos de evaluación y, los profesores están poco formados. Para solucionar esta situación, proponen: un plan de acción experimental para Secundaria, elaborar un diseño de actuación no fundamentado en la política editorial, realizar acciones de formación del profesorado -crear la especialidad de Filología Asturiana-. En cuanto al método y las técnicas didácticas a usar, proponen los siguientes criterios: necesidad de contar con los aspectos afectivos, además de los cognitivos, dentro de un proceso de aprendizaje lingüístico personalizado, no olvidar que el individuo tiende a fijar sus propios objetivos, los materiales, el modo y ritmo de aprendizaje y a controlar su propia evaluación, necesidad de crear situaciones de comunicación real en el aula, así como ambientar y contextualizar los mensajes orales dentro de la misma y, necesidad de emplear material en el aula, empleo que debe caracterizarse por su riqueza y su autenticidad. Los aspectos que consideran fundamentales en el proceso evaluador son: operativizar los objetivos generales, clarificar las decisiones que se tomarán y los juicios de valor que se emitirán, el alumno ha de estar siempre al corriente de su situación con respecto al progreso lingüístico, el docente tendrá que fijar, paralelamente a los alumnos, unos criterios mínimos en cuanto a su propio perfeccionamiento metodológico.

Educación y sociedad en Tenerife de 1868 a 1986.

Análisis histórico y educativo de la realidad escolar tinerfeña en siglo XIX, en sus diferentes niveles, detectándose a través del análisis pedagógico la interrelación entre educación y sociedad. La educación tinerfeña en el siglo XIX. Los bloques de temas que trata esta investigación son: la sociedad tinerfeña de la época: geografía, demografía, etc., la enseñanza primaria pública: escuelas y maestros, edificios, etc., la enseñanza secundaria pública: el Instituto de Canarias, profesorado, economía, material, etc., la enseñanza privada: escuelas, maestros, colegios, etc., la enseñanza profesional: la Escuela de Náutica, Bellas Artes, Escuela Normal de Maestros de La Laguna, Escuela de Derecho etc., la enseñanza no formal: el Gabinete Instructivo de Santa Cruz de Tenerife, la prensa, las bibliotecas públicas, etc. Además de las obras citadas en la bibliografía, se utilizaron documentos localizados en distintos archivos y bibliotecas: archivo de la Casa de Osuna, de la Escuela Normal de La Laguna, de la Universidad de Sevilla, del Instituto de Canarias, de la Biblioteca Municipal de Santa Cruz, de la Universidad de La Laguna, etc. Se realiza un análisis histórico, en base a la información obtenida a través de las fuentes documentales y la bibliografía. Los factores geográficos, demográficos, sociales, políticos, y culturales influyeron de manera determinante en la enseñanza tinerfeña. Se da en este período un lento proceso de escolarización, dificultada por la actitud de los caciques rurales y la depresión económica. En este período el magisterio atraviesa una dura crisis económica que deteriora fuertemente la calidad de la enseñanza. La enseñanza profesional no recibió un tratamiento adecuado en función de las necesidades insulares. En cuanto a la educación no formal hubo en este siglo en Tenerife una serie de sociedades entre las que destaca el Gabinete Instructivo de Santa Cruz, que facilitaron el progreso cultural.