北方塑料暖棚牛舍的设计原理及结构

本文利用冬季太阳高度角最小、夏季太阳高度角最大、太阳高度角随纬度变化而变化这一原理，设计了北方塑料暖棚牛舍，确定牛舍棚面角的计算公式为C＝B—h（B为50°临界值，h为太阳高度角），使合外温度达-20—-30℃时舍内温度可达7℃─8℃以上。     

从89医院外二科发展看创伤外科医学走势

当1994年中央军委江泽民主席授予89医院外二科“勇攀创伤医学高峰的先进科”称号的时候;当1997年中央军委主席江泽民签署命令给显微外科创始人王成琪荣记一等功的时候;当显微外科手术累计达9千例,总成功率95.5％的时候;当小儿断指再植219例,     

汉代诸羌

西羌是一个多氏族多部落的民族,其聚居中心是河湟河曲地区。自无弋爰剑以后,分支达150种,其中9种在河湟以外独立活动,52种衰少逐渐依附于其他强大部落,89种各有部落组织。西汉时先零羌强大,东汉时烧当羌最盛,到东汉末年只有钟存羌尚能抗争。河湟诸羌与汉代关系密切的有以下20多种。     

坚持统筹城乡建设着力改善人居环境

长阳土家族自治县成立30年来,城乡面貌发生了翻天覆地的变化,基础设施不断完善,居民住房条件和人居环境明显改善,建筑业和房地产业支柱产业地位逐步确立,城乡建设事业取得了历史性成就,助推了长阳经济社会稳步发展. 1984年至2014年,长阳中心城区城镇化率达41％,城市自来水普及率由63％提高至95％,燃气普及率达42％,污水处理率达75％,生活垃圾无害化处理率达99％,县域中心城区的绿化覆盖率达43.87％,绿地率达38.56％,人均公共绿地面积达10.71平方米,成功创建国家5A级风景旅游区、省级文明县城、卫生县城、园林城市.     

瘤胃内容物加秸杆发酵料对猪鸡生产性能的影响

在瘤胃内容物中加入50％的玉米秸，35℃条件下发酵96小时，可明显除去膻味，提高粗蛋白质，降低粗纤维的含量。此饲料可代替猪全价日粮的12％，使日增重提高8．58％，料肉比下降10．92％，增重1千克体重所耗料成本减少20．00％，产蛋鸡日粮中加入9％，在不影响产蛋率的同时，增强蛋品质，产1千克蛋饲料成本下降30％，有明显的经济和社会效益。     

大棚黄瓜施二氧化碳气肥试验研究

用硫酸与碳酸氢铵产生二氧化碳法，研究了不同浓度的二氧化碳对黄瓜产量的影响。结果表明，二氧化碳浓度为1000毫克／千克时，增产达30-34％，经济效益明显。     

智利塔拉帕卡高原的艾马拉人

艾马拉人的伊斯卢加和卡里基马聚居地位于离伊基克287公里的塔拉帕卡高原。这里属高寒草原气候,雨量稀少,昼夜温差大,空气干燥,阳光辐射强。一年可分为暖季(有雨,12～3月)和干冷季。5～8月间气温可低达零下20℃。恶劣的气候,加上海拔高度(3000～4500米),所有这些     

西部大开发

20世纪80年代中期，当改革开放和现代化建设全面展开后，邓小平提出了“两个大局”的思想。一个大局，就是东部沿海地区加快对外开放，使之较快地先发展起来，中西部地区要顾全这个大局。另一个大局，是当发展到一定时期，比如20世纪末全国达到小康水平时，就要拿出更多的力量帮助中西部地区加快发展，东部地区也要服从这个大局。     

谈壮文在开发壮族儿童智能中的作用

广西壮族人口达1410多万(1990),主要居住在南宁、百色,河池、柳州四地区。由于语言隔阂、经济基础薄弱、交通不便,目前,壮族地区儿童的入学率、巩固率、升学率仍然很低,流失率大,成年人的文盲、半文盲比率很高,教育事业明显落后于发达地区。百色地区是壮族聚居地区之一,1984年全地区小学毕业生36904人参加中考,语文及格率17474人,占47.5％,其中及格率在20％以下的乡镇有20个,占当时的乡镇数16.2％。1987年中考,有一个县12个乡(镇)有8个乡(镇)及格率在10％以下;该县一个乡119个学生,平均每人只有23.9分,及格4人,占3.4％;全县农村学生2298人,及格103人,及格率4％。这说明了广大壮族地区的农村,学生读了五年书,还处于文盲半文盲状态。     

特大盗车团伙的毁灭

一个特大盗车团伙，在两年多时间内盗窃汽车２３辆、摩托车１６辆，总价值达１６０多万元。当他们再次作案，运送赃车途径湖南省通道侗族自治县时，引起了交警的怀疑，继而一举摧毁了这个特大盗车团伙。     

大豆连作对土壤养分及其产量的影响

在内蒙古呼伦贝尔盟农区代表性土壤上,选择连作１ ～５ 年大豆田采土样化验分析,结果表明：随着大豆连作年限的增加,土壤ＰＨ 值降低;土壤中全氮和碱解氮含量有所增加;速效磷、速效钾在新开垦甸子地变化不大,而在坡地表现显著降低;钼、锌含量表现降低,导致大豆产量逐年下降     

莫力达瓦旗大豆荚资源开发途径初探

莫力达瓦旗是我国大豆主要产区，年产大豆荚２．７亿公斤，大豆荚是一种很好的饲料资源。本文对莫旗大豆的副产品大豆荚的贮量和营养价值进行了分析研究，并将大豆荚与几种常见的饲草和粗饲料加以比较，提出了开发利用大豆荚资源的途径。     

Meeting / Derrida

In August 1999, Jacques Derrida gave a number of lectures and seminars in Melbourne and Sydney. The seminar of 13 August, held at Sydney's Seymour Centre Theatre, was open to the public. It consisted of a question-and-answer session with Genevieve Lloyd, David Wills, Paul Patton and Penelope Deutscher. Its title, 'Themes from Recent Work', reflected interests in the work from Specters of Marx (1994) onwards which some, including Paul Patton, have referred to as deconstruction in its affirmative phase. What follows is a by-no-means verbatim record of the event. Rather it is but one member of the audience's account of what transpired in the seminar – an account which is therefore necessarily selective and pressed through the grid of my own quasi-philosophical interests. Following this account of the seminar, I offer some marginal notes on the open discussion following the seminar, then, finally, some reflections on a particular matter discussed at the dinner which followed that – madness.     

Defining ‘real India’: representations of authenticity in independent travel

As an alternative to the stereotypical mass tourism, independent travellers – travellers who travel for extended periods on low budgets while ostensibly avoiding formalized tourist activities and locales – are invested in constructing ‘authentic’ travel experiences. Practices such as ‘off-the-beaten-track’ travel and cultural engagement provide the means by which independent travellers are able to make claims to such authenticity. Authenticity is constructed by travellers through idealizations of intimacy and non-commodification. These idealizations are tangled in narrative representations of ‘real’ India and ‘real’ Indians, their ‘real’-ness typified by an absence of other travellers, tourists and, more generally, Western contamination. In these ways, ‘authentic’ travel is dependent upon actively constructed binaries of Western travelling subjects and exotic Indian objects. Yet travellers' fantasies of the Other are fragile and subject to collapse at moments in which so-called Others articulate their subjectivity in a way that is inconsistent with travellers' expectations. Through a focus on travellers' narratives of their experience, both the requirement for an Orientalist dichotomy as well as the ruptures that continually challenge this dichotomy, will emerge.     

The changing configurations of self-(m)other dialogue in North Cyprus

This paper deals with issues of identity, nationalism, postcolonialism, and self-other relations with a focus on a period of transformative events in North Cyprus. It notes how nationalism has been the dominant means of identification for Cypriots in their modern history, and argues that unless weakened and supplanted by a radically pluralist democracy, nationalism imagines one's identity as an indivisible unity and has no place for different others within the nation. However, a pressing relationship with others and otherness is no stranger to Cypriots either, which makes it clear that the border that defines the ‘we’ of such nationalism is, at the same time, the line that divides the self intrinsically, indicating the otherness of the self or its alterity. Subjectivity involves subjection to the other.     

三江源自然保护区生态旅游开发的SWOT分析

本文就三江源自然保护区开发生态旅游产品的可行性及发展潜力,运用SWOT分析模式进行客观分析,并得出三江源开发生态旅游产品是实现该地区可持续发展的最佳途径。     

Changing patterns of mobility,citizenship and conflict in Indonesia

ABSTRACT

Mobility and migration are inherent ingredients of Indonesian cultures. In an archipelago with thousands of islands of various size, character and nature, mobility is an important means to make a living and to survive by migration. The right to free movement in Indonesia is constitutionally granted. It can create mobility and give expression to equal citizenship rights at the same time as it can trigger the enforcement of borders among cultural groups and the ethnification of local and regional politics. Mobility thus always comes along with immobility. Physical mobility of one group of people might cause immobility of another group or it might create cultural and political immobility in the same group. In places such as Eastern Indonesia, people have developed reciprocal means to integrate newcomers. Whereas the immigrants are usually disadvantaged citizens with regards to land and customary rights, those living in the area for generations have nonetheless become integral parts of quite peaceful local settings, one way or the other. The advancement of decentralization, democratization and direct elections of political representatives can lead to political empowerment, the promotion of ethnicity as election capital and changing patterns of belonging. This paper illustrates these ambivalences by looking at mobility in Indonesia more generally and how changing national policies and laws lead to reinterpretations of mobility patterns and trigger changes in relations between local population groups and existing mechanisms of cultural and political inclusion and exclusion. Butonese migrants in Maluku will here serve as a case study.     

‘Both an Arab and a woman’: gendered,racialised experiences of female Palestinian citizens of Israel

Following feminist and postcolonial discourses, this paper uses the concept of ‘everyday experience’ as a tool to trace the social world of educated Palestinian women in Israel. The term refers to the complex array of these women's experiences in racialised and gendered social sites, as well as within the class, religious, and ethnic contexts in the subordinated group and its relations with the dominant Jewish group. Based on 108 in‐depth interviews with Palestinian women citizens of Israel, the paper claims that educated Palestinian women are located in a ‘third place’ between cultural, gender, class, national and racial structures that generates a continual ambivalence. Within this marginal, ‘unhomely’ space women negotiate their own identities and challenge dominant social definitions. Women create various modes of interim spaces and multi‐dimensional, shifting identities for themselves. The ambivalent attitudes generated by the women's experiences expose the possibility of shedding categorising markers. The omnipresent existence of the gendered, racialised regime of knowledge makes every place a potential site of subversion and resistance.     

Identification,the exercise of democracy and the fear of the Other – the June EU referendum in the UK

ABSTRACT

The focus is the oscillation among leave voters in the EU referendum from the exercise of rights - an act of dis-identification – towards the assertion of identity as members of a British community. This was mediated by voters acting in an association of citizens calling on the equalising agency of the British people whilst claiming membership of a locally circumscribed community, perceived as injured, through entanglement with the Other prominent among them Europeans. Hence the recovery of the injured community as the object of the denunciators’ desire for identity coupled with the fear of the Other. Predicated on this was the resumption of class, gender and ethnic roles reflected in division among voters. The denunciation of togetherness with Europeans served leave voters to substitute the exercise of rights with a longing for identity. Instrumental in this was the lack of deliberation in the plebiscite to articulate the will of individual voters through a general will. The ‘direct power’ exercised enabled many to cast away their role as citizen in an attempt to claim their privileges as members of a racially and culturally demarcated British community. Paradoxically, the voters’ unashamed disavowal of their agency as citizens by seeking to restore a divided social world as the source of their identity was represented as an exercise in democracy. To some playing on words was supplemented by the use of force removing the gap between the discursive exclusion of the Other and the continued physical presence of bearers of different races and culture.     

Citizenship, ‘rubbished’ dissidents and local restoration of the dead – the execution of Luri political activists in south-western Iran

The paper's focus is a critical moment in the trajectory of the Islamic state in Iran, the trace of which was still discernible in the presidential election of 2009. It draws on ethnographic research among the Lurs of south-western Iran between 1979–1982 to examine the impact of the abolition of politics as contested representations at the centre on a ‘remote’ periphery. The end of a short-lived political activity, as a distinct form of power, in Iran in 1981 was earmarked by mass executions of which only 1600 had been officially counted for the period of 20 June to September 1981 (Amnesty International). The executed were guilty of expressing dissent against divine rule of which the Islamic state was an embodiment. Although the Lurs paid a less heavy penalty for this ‘crime’ than elsewhere in the country the survivors' response to the loss of a young relative in the hands of Islamic executioners was noticeably muted. The response is looked at as the restoration of the status of the dead to the executed relative whose body had been ‘rubbished’ – wrapped in an American flag and abandoned unburied in a desolate place by the Muslim executioners. The paper argues ‘rubbishing’ signified the annihilation of citizenship under the Islamic rule in which the body of the citizen is seen as harbouring ‘the most corrupt’ subject, the sinner who could not even be ‘rectified’ through a less destructive use of force – flogging and mutilation. It, therefore, had to be disposed of – ‘rubbished’. The survivors, on the other hand, by confining themselves to the symbolic return of the executed relative to the community left unacknowledged his quest for equality and liberty. By their reluctance to remember and recount the executed's words and deeds the survivors refused to grant him the ‘immortality’ of a citizen whose death outlived his destruction. The brutal suppression of political agency at the centre and its muted recognition in the periphery are explained as a negation of political power. The power entails postponing the use of force to the last resort thus allowing plurality as a human condition to be realised. Consequent on this realisation is the publicly contested opinions by many who would inevitably challenge the truths guarded by few both at the centre and periphery. It was this challenge that led the ruling mullahs to invoke the Koranic Truths to annihilate the disseminators of opinions. The unspoken citizenship of the annihilated dissidents in the periphery served in turn to reassert the Lurs' historically cherished otherness geared to the use of force. The citizenship called for a discursive inclusion of Lurs, through the use of ‘the pen’, in a wider world, by postponing the use of force. In contrast, the traditional Luri rebels relied heavily on an immediate use of force, through the celebrated ‘rifle’, to perpetuate their perceived inaccessibility. Resistance leads to emancipation, the paper argues, when the particularised subjectivity of local actors is superseded in the universal – objectified – political space in which the agent, i.e. the citizen, overrides the boundaries within which localness is reproduced.