973 resultados para 913 Ancient world
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The impact of ancient fertilization practices on the biogeochemistry of arable soils on the remote Scottish island of Hirta, St Kilda was investigated. The island was relatively unusual in that the inhabitants exploited seabird colonies for food, enabling high population densities to be sustained on a limited, and naturally poor, soil resource. A few other Scottish islands, the Faeroes and some Icelandic Islands, had similar cultural dependence on seabirds. Fertilization with human and animal waste streams (mainly peat ash and bird carcases) on Hirta over millennia has led to over-deepened, nutrient-rich soils (plaggen). This project set out to examine if this high rate of fertilization had adversely impacted the soil, and if so, to determine which waste streams were responsible. Arable soils were considerably elevated in Pb and Zn compared to non-arable soils. Using Pb isotope signatures and analysis of the waste streams, it was determined that this pollution came from peat and turf ash (Pb and Zn) and from bird carcases (Zn). This was also confirmed by (13)C and (15)N analysis of the profiles which showed that soil organic matter was highly enriched in marine-derived C and N compared to non-arable soils. The pollution of such a remote island may be typical of other 'bird culture' islands, and peat ash contamination of marginal arable soils at high latitudes may be widespread in terms of geographical area, but less intense at specific locations due to lower population densities than on Hirta.
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Exploring the new science of emergence allows us to create a very different classroom than how the modern classroom has been conceptualised under the mentality of efficiency and output. Working on the whole person, and not just the mind, we see a shift from the epistemic pillars of truth to more ontological concerns as regards student achievement in our post-Modern and critical discourses. It is important to understand these shifts and how we are to transition our own perception and mentality not only in our research methodologies but also our approach to conceptualisations of issues in education and sustainability. We can no longer think linearly to approach complex problems or advocate for education and disregard our interconnectedness insofar as it enhances our children’s education. We must, therefore, contemplate and transition to a world that is ecological and not mechanical, complex and not complicated—in essence, we must work to link mind-body with self-environment and transcend these in order to bring about an integration toward a sustainable future. A fundamental shift in consciousness and perception may implicate our nature of creating dichotomous entities in our own microcosms, yet postmodern theorists assume, a priori, that these dualities can be bridged in naturalism alone. I, on the other hand, embrace metaphysics to understand the implicated modern classroom in a hierarchical context and ask: is not the very omission of metaphysics in postmodern discourse a symptom from an education whose foundation was built in its absence? The very dereliction of ancient wisdom in education is very peculiar indeed. Western mindfulness may play a vital component in consummating pragmatic idealism, but only under circumstances admitting metaphysics can we truly transcend our limitations, thereby placing Eastern Mindfulness not as an ecological component, but as an ecological and metaphysical foundation.
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Tourists to the archaeological site of Tiwanaku are presented with ancient calendars, of which the Gateway of the Sun is the most important, famous, and beautiful. Arthur Posnansky and other early 20th-century archaeologists claimed that its inscriptions constituted a written calendar. These claims were intimately connected to narratives of Tiwanaku as a central source of knowledge in both pre-Columbian times and the contemporary world. Posnansky presented his interpretation of Tiwanaku’s calendars as a response to the debates of the World Calendar Movement, which in the 1930s was attempting to rationalize the Gregorian calendar. In the Gateway, Posnansky found a uniquely Bolivian response to the international, North Atlantic-dominated scientific community’s search for a rational way to keep time in the world economy. Bolivian intellectuals merged their interest in the indigenous past with their concerns about the role of the modernist Bolivian state in the global system.
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Fil: Piantanida, Fernando Martín. Universidad Nacional de La Plata. Facultad de Humanidades y Ciencias de la Educación. Instituto de Investigaciones en Humanidades y Ciencias Sociales (UNLP-CONICET); Argentina.
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Fil: Piantanida, Fernando Martín. Universidad Nacional de La Plata. Facultad de Humanidades y Ciencias de la Educación. Instituto de Investigaciones en Humanidades y Ciencias Sociales (UNLP-CONICET); Argentina.
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Mode of access: Internet.
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Mode of access: Internet.
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"First edition."
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Bibliographical references in footnotes.
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"Limited to one thousand copies; no. 726."
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Mode of access: Internet.
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Mode of access: Internet.
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Mode of access: Internet.