光合细菌对AA肉仔鸡添加效果的试验

在基础日粮及饲养环境相同的条件下,对AA肉仔鸡进行光合细菌饮水添加试验,结果表明：试验组出栏体重为2．75kg／只,对照组为2．68kg／只,二者相比,差异极显著（P＜0.01）;料向比试验组为2．18,比对照组提高了0．02;与对照组相比,试验组出栏成活率提高了1.9％,只鸡利润提高了0．41倍,出栏效益增加了0．57元／只。     

“保命油”在仔猪饲养中应用效果初探

对仔猪饲喂“保命油”进行了初步研究，结果表明：试验组比对照组的成活率提高11．3％（P≤0．05），增重效果也较对照组存在显著差异（P＜0.01）；腹泻指数较对照组偏低，虽然差异不显著，但在病程持续时间上较对照组平均短1-2天。     

肉种鸡日粮中混合麦饭石效果分析

在肉种鸡的饲料中加入2％和5％的麦饭石，观察肉种鸡产蛋情况（产蛋量、合格种蛋数和蛋重）。统计结果表明，试验组和对照组无显著差异，证明麦饭石有一定的生物学作用，能代替一部分口粮。在不影响种蛋鸡产蛋性能的前提下，能够降低种鸡的饲料成本，具有一定的经济效益。     

生物钾肥对五种牧草生长发育的影响

应用生物钾肥处理无芒雀麦草（BromusinermisLeyss）、西氏草（H：iariaSamsii）、鸭茅（Dactylissemcratal）、鼠尾草（SponobolusDoxgatus）、直立雀麦草五种牧草种子。试验结果表明：五种牧草出苗率试验组比对照组分别提高了9.2％、8.1％、34％、11.1％、20％;试验组干草产量分别为4110kg／hm、3886.5kg／hm、3501kg／hm、4615kg／hm、3210kg／hm，比对照组分别提高了6.2％、4.7％、12.9％、9.5％、7.7％。     

利用磷钙粉代替蛋鸡饲料中的磷酸氢钙的饲养试验

利用成本较低的磷钙粉代替鸡饲料中的磷酸氢钙饲养 38周龄的蛋鸡 6周 ,结果表明 :试验组与对照组相比 ,产蛋率、平均蛋重、蛋形指数差异不显著 (P >0 0 5)。破蛋率略有增加 ,经济效益显著。     

都可喜治疗血管性痴呆患者的临床疗效观察

目的:探讨都可喜治疗血管性痴呆(VD)的临床疗效.方法:选取血管性痴呆患者46例,随机分成治疗组和对照组,每组23例.治疗组服都可喜,每次1粒,每日2次;对照组服尼莫地平,每次20mg,每日3次.疗程均为半年.用药前及用药后每6周给予简易智能痴呆量表MMSE、Blessed行为量表(BBS)评分.观察其临床疗效及得分情况.结果:都可喜治疗组总有效率82%,尼莫地平对照组总有效率为65%,2组比较差异有显著意义(P<0.05).2组治疗前后MMSE、Blessed量表得分情况比较,均有明显改善(P<0.01);2组治疗后比较差异有显著意义.结论:都可喜治疗VD疗效肯定.     

硒对布列坦尼亚仔兔生长性能的影响

本实验观察了微量元素硒对布列坦尼亚仔兔生长性能的影响。随硒含量的增加 ,仔兔的日增重和饲料报酬均在提高 ,但使生长性能呈现显著的最小硒浓度为 0 18mg/kg ,最有效的硒浓度为 0 2 0mg/kg。     

浓缩饲料配方及其对鸡产蛋性能的影响

用不同配方浓缩饲料喂养产蛋鸡，研究其对产蛋性能和蛋白质的影响，结果表明：与对照组相比，各组产蛋鸡平均采食量、产蛋率、蛋重和料蛋比差异不显著（P＞0．05），料蛋比以Ⅱ组为最高，比对照组提高2．27％。     

亚低温治疗急重型颅脑损伤38例临床分析

对于亚低温治疗急重型颅脑损伤的临床疗效进行分析.亚低温治疗组(治疗组)38例,对照组40例(常规治疗).结果表明,治疗组:上消化道出血9例,肺部感染12例,心律失常1例;对照组:上消化道出血7例,肺部感染14例,气管切开各5例.治疗组预后良好25例,死亡4例;对照组预后良好14例,死亡lO例.两组预后良好率比较有显著差异(P<0.05).因此,对急重型颅脑损伤病人进行亚低温治疗,能有效保护脑组胞,改善患者预后和生存质量.     

草原新貌

辽阔的杜尔伯特草原,牛羊肥壮,醇乳飘香,到处是一派兴旺景象。县畜牧科的同志告诉我:1980年杜尔伯特蒙古族自治县的大牲畜存栏数已达到6万2千多头,羊存栏数已达到10万多只,超过了历史最高水平。日产奶量由过去的几十吨增加到近百吨。1980年共向国家交售商品牛、商品马3,000多头(匹),商品羊5,000多只。各族人民谈起这一喜人的变化时,几乎都异口同声地说:这是政策的威力,调整的结果!     

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.