掐断铊中毒,全国联动演绎爱心大营救

莫名怪病突袭幸福之家,多家医院费尽周折找到病因:铊中毒,全国仅发现5例,这不幸的一家人占了五分之三。因为没有现存的治疗方法和解救药品,三条鲜活的生命危在旦夕……     

多媒体技术在人体解剖学教学中的运用研究与实践

多媒体具有形象直观、生动、信息量大的特点,在教育教学中应用越来越普遍,并逐渐成为现代社会重要的教学手段之一.基于人体解剖学知识的特点,人体解剖学教学与多媒体技术的紧密结合必将导致人体解剖学教学方法的革新.从研究多媒体技术在人体解剖学教学中的应用开始,本文详述一些有关的研究与实践,为多媒体技术在解剖学教学中的充分应用提供例证和参考,从而推动人体解剖学课堂教学的改革.     

拉丁舞中的几何美学

笔者多年致力于用数学力学哲学等研究拉丁舞这一开创性工作。本文阐述与拉丁舞相关的几何圆、线、角,并把人体抽象为几何线,在此基础上进而探讨动态动作以及静态的人体几何结构美等问题。     

稀世瑰宝:鄂西富硒茶

硒是人体中14种必需微量元素之一,但硒的分布极不均匀,世界上有40多个国家和地区缺硒,我国也有70%的县属缺硒地区。许多疾病都由缺硒所致。地处湘、鄂、川、黔边界崇山峻岭中的鄂西土家族苗族自治州是我国第一个高硒区。硒蕴于石煤,已探明该州石煤藏量32572万吨,其含硒量最大值为84PPm,     

化学尘暴离我们有多远

人们有一个直观感受,近几年沙尘暴的暴发频次和强度跟几年前比有所降低,但对人体的影响似乎更大了。比如2011年3月23日,一场席卷大半个中国的沙尘暴暴发时,北京市的呼吸道疾病患者同比激增30%左右;南方的广州市,感冒、咳嗽、哮喘、慢阻肺等呼吸道疾病患者也比往常多了10%—20%。一些专家学者认为:近年来,我国暴发的某些沙尘暴与过去的有所不同。据国家地质试验测试中心的分析测试结果,北京于2006年4月16日和2010     

畲族医药概述

畲族人民长期以来在与疾病的斗争中繁衍生存，积累了丰富的医药经验，形成了天地人合一、整体恒动、体质差异观点。这些独具特色的民族医药诊疗观点，畲医药过去以口传心授、耳提面命为主要方式，缺乏系统的文字记载。 畲医对人体结构上是宏观认识，功能上是中观认识，生命物质上是微观认识——潜质。其主要目的是通过对人体结构和功能的阐述，解释人体的生命活动现象。人体有皮肤、肌肉、筋脉、骨骼、脏腑、九窍、三元（天、地、人三元或上、中、下三焦），人体生命活动的物质——气、血、精、各种生命现象均受三元中的内脏所支配；人体的…     

人体基因的法律属性探析

准确界定人体基因的法律属性,是指导人体基因研究与应用实践的前提基础。作为主体人的物质组成部分的人体基因,其法律属性实则取决于主体人的意志作用方式和其自身的性质。在不同情形下,人体基因具有不同法律属性,可成为人格权客体、财产权客体或知识产权客体,可依照不同的法律规范进行调整。但作为特殊的客体,其利用还应受到法律的约束。     

雾及大气污染的危害浅析

浓雾及大气污染是对人体健康危害极大的污染物,人体在浓雾和大气污染的环境中进行工作时,随着通气量的增加,吸入体内颗粒物的数量也相应增多,由此人体会出现呼吸系统功能下降的症状,对健康造成不利的影响.针对浓雾及大气污染对自然与人体健康造成的影响做一综述.     

草原盛开的奇葩:蒙医药

蒙医学是蒙古民族的医学,它是以整体观念认识人体生理病理变化,以辩证施治的方法治疗疾病,融自然界与人体为一体,用纯天然药物和一些器械疗法来防病治病的传统医学。在中国传统医学领域内,蒙医学以其独特的理论和疗术发挥着重要的作用。 蒙医学的形成吸收了古代印度医、中医和藏医学的一些内容并与本民族医学相结合,与蒙古高原的自然环境、文化、生活习俗等相适应。蒙医将人与自然、人体的内环境与外环境有机地相结合,辩证地看待人体与疾病的关系。它认为,人体是健康生理状态下的三根(赫依、希拉、巴达干)与七精(食物的精华、血、肉…     

人体趣闻

遍布人体的各种血管,总长度有十万多公里。人体肾脏所有的输尿细管连结起来可达五百公里长。     

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.     

Oestrogen Rising 2016: Ireland’s stained and bloodied cloths

A weaver, seamstress, laundress and artist, in this essay I shall spin a yarn, tangle a web, and construct a text(ile) of the inter-weave of narrative and identity that I define as my intellectual, textual, somatic and material/visual practice obsessions. My work explores ‘the places in-between’ in the entanglements of Irish and Northern Irish gender and identity, and in the abject fabrics of death and of desire. As an Irish feminist, sense-making of the complexities, conundrums, challenges and contradictions of my land, my cloth, my body and my culture owes much to Irish women before me who fought for female suffrage, and Irish women now – north and south of the border that divides the island of Ireland – who still struggle for equality of citizenship, social justice, human rights, and full reproductive autonomy. My contention is that when we accept that Ireland herself is a many-layered cloth, a stained and bloodied cloth, a cloth marked irreversibly by history, conflict, denial and abuse, stained by its own repression, marked through denial of all its people’s rights and needs, and bloodied by its greatest export, the haemorrhage of its people, then – polemical, didactic or reflective, with more compassion, empathy, humility and heart – we just might make peace with our past.     

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.     

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.     

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。     

热贡鲁若中"玛泽"与藏族历史的渊源关系

文章从历史学、宗教学、民俗学等角度,将流行于黄南藏族自治州同仁县隆务河流域的六月会主体节目之一"玛泽"的文化内涵进行了新的探讨,并就"玛泽"节目的历史和宗教渊源关系,民俗形成过程,以及对军事、生产活动中的意义提出了自己的看法.     

‘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.     

羌族宗教信仰与藏文化的关系考察研究

岷江上游羌族宗教信仰是多元混杂的,导致这种现象的产生,既有历史的因素,又有现实的因素.历史的因素可追溯到古羌人时代,从那里我们可寻羌族宗教信仰之渊源的一些踪迹;现实的因素可从羌族地处藏彝走廊,受汉藏文化影响的现状中去采撷一些实际的表现.本文拟就羌族原始宗教信仰中的藏文化因子,羌族天神信仰与藏族民间宗教信仰的渊源,羌族和藏族有关人类起源传说的相似与区分,羌族原始宗教信仰与佛教文化的糅合等方面对羌族宗教信仰与藏文化的关系作一较为深入的考察分析.     

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.