998 resultados para ressurgência de pragas
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Cecropia pachystachya is a plant native to the states of Mato Grosso and São Paulo, usually found in rubber tree plantations. The goals of this study were to verify: a) whether the presence of C. pachystachya in rubber tree plantations influences the occurrence of mites in rubber trees; b) whether it can be used as a reservoir of predaceous mites; c) whether it serves as an alternative host for Leptopharsa heveae during the natural senescence of rubber trees. This study was conducted in two rubber tree plantations in São José do Rio Preto, in the state of São Paulo, Brazil. One of them had numerous naturally growing individuals of C. pachystachya, while the other was free of spontaneous plants. We registered high richness of predaceous mites on C. pachystachya, but only 37.5% of them were found on rubber trees, which reveals low displacement rate of mites between the plants. Among the species that were common to both plants, only the predaceous Zetzellia agistzellia and the phytophagous mites Allonychus brasiliensis and Eutetranychus banksi were influenced by the presence of C. pachystachya. The incidence of L. heveae did not differ between the plantations under study and, moreover, C. pachystachya was not used as an alternative host by this insect, since no individuals were registered on its leaves during the natural senescence of rubber trees.
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Sucrose esters are biodegradable, non pollutant and safe for health; moreover, they have shown great potential in the pest control. We tested a crude mix of sucrose esters on the survivorship and oviposition of Calacarus heveae Feres (Acari: Eriophyidae) females, an important rubber tree pest mite. The females were collected from rubber leaflets of the GT 1 and RRIM 600 clones. The mites were kept on stock arenas placed in rearing chamber at 28 + 0,1°C, 80 + 10% of relative humidity and 12h of light phase about two weeks before the assays. After this period, the mites were transferred to assay arenas made with leaflets from the same clone of stock arenas. The survivorship of females sprayed with sucrose esters in the concentrations of 1, 2, 3 and 4 g/L and their oviposition effect with 0.5 and 1 g/L were analyzed. The mites sprayed with 4 g/L had about 80% of mortality, while those with 1 g/L around 60%. All mites that died in the treatments with sucrose ester became dark with wrinkled tegument and decreased their body volume, suggesting dehydration. We also observed the efficacy of 1 g/L concentration to decrease the female oviposition in about 50%, in the third day after spraying. No differences were observed in the mortality and oviposition between females kept on both clones.
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This work analyses the chapter 35, book I, of the agricultural treatise Opus agriculturæ, written by Rutilius Taurus Aemilianus Palladius (V C.E.). In that chapter the author presents some recipes, called remedia, to protect the farm and the garden against weeds and weather phenomena, as blight and fogs. The magical practices are identified according to both the fundamental principles of magic (similarity, contiguity, contrariety), which rule magical thought, and some elements of magical symbology. As the author seems not to distinguish magic and science, for he brings together both kinds of recipes, the analysis of some remedia emphasizes a specific study on the materials and substances employed in those recipes and their value in Science today. This leads to the discussions of how magical thought works, what are the limits (if they actually exist) between Magic and Science and between Magic and Religion. This work covers the subjects above and it has the following pourposes: demonstrate the characteristics that authorize the remedia described by Palladius to be classified as folk magic; identify the relations between this kind of practice with more complex forms of magic, as with religion, with science; demonstrate the contribution of the folk magic in ancient Rome farming for the formulation of more apropriated criteria of evaluating magic in comparison to religious and scientific thought.
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Blood is one of the most important and powerful elements in magical and religious symbology. As it is an essential substance for animal survival, it does not sound strange that through the ages blood has been given many significant symbolic values (both positive and negative). It can provide life, protection and prosperity in the same proportion that it can cause calamities, destruction and even death. In Opus agriculturae, a farming treatise written by Palladius (V AD), more specifically in Book I, Chapter 35, the author presents prescriptions to protect farms against scourges and climatic phenomena. He mentions some procedures in which blood is a fundamental component in the success of the prescriptions. The aim of the present article is to identify any magic power associated with these practices, their specific symbolic value, especially when related to menstrual blood and to other feminine elements with some magical or religious value. An evaluation is also made of the extent of these symbologies in the context of other practices and situations linked not only to agricultural magic, but to religion and to the ritual practices of other communities, whether in ancient times or not.
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Pós-graduação em Agronomia (Proteção de Plantas) - FCA
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Pós-graduação em Agronomia (Agricultura) - FCA
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Pós-graduação em Agronomia (Proteção de Plantas) - FCA
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Pós-graduação em Agronomia (Entomologia Agrícola) - FCAV
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Pós-graduação em Agronomia (Entomologia Agrícola) - FCAV
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Pós-graduação em Agronomia (Entomologia Agrícola) - FCAV
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Pós-graduação em Agronomia (Entomologia Agrícola) - FCAV
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Pós-graduação em Agronomia (Entomologia Agrícola) - FCAV
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Pós-graduação em Agronomia (Entomologia Agrícola) - FCAV
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Pós-graduação em Agronomia (Genética e Melhoramento de Plantas) - FCAV
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Pós-graduação em Agronomia (Entomologia Agrícola) - FCAV