Others

Effects of water inclusion in microclimate modifi cation systems for warm and cool season vegetable crops on temperature and yield N. Bumgarner and S. Verlinden (USA) Changes in inner contents of 'Kyoho' grape berry during the growth and ripening period T. Ban, A

Reservoirs  have since been the earliest civilisation, being part of man kind strategy for survival. These water storage facilities have been created since time immemorial mainly by constructing dams accross rivers and are intended both for capturing water that would otherwise proceed down river towards the oceans or lakes as  well as for storing the water for as long as possible, till when needed and used. Sediments which is naturaly released from the catchment areas into the reservoir via  contributing stream is impeded by the  water bodies in the reservoir which are retained  by the  dams and to a large extent the sediments is permanently trapped  there in. This paper talks about managing the flow of reservoirs and regulated river or dam and how to improve its sustainability by balancing the needs of the society, the economy, the environment and the ecosystems. Likewise  its environmental goals, its role on a global scale with the laws and regulations guiding it are also discussed in this paper

Gioco di ruolo e molteplicità d'esperienza
E' credenza comune tra i giocatori credere che vi sia una distinzione oggettiva tra il personaggio giocato e il giocatore stesso. Di fatto tale distinzione non esiste: la persona che gioca prova forti emozioni all'interno di quella realtà fittizia che si trova al di là dell'inquadramento metacomunicativo (Bateson, 1972), ossia una comunicazione implicita nella comunicazione stessa che definisce il quadro di gioco. Il gioco presuppone una nuova prospettiva inserita all'interno di una realtà immaginaria e l'immersione percettiva del giocatore in un contesto dove verrà esplorato un determinato oggetto vicino o lontano all'esperienza (Geertz 1998) quale potrebbe essere amore, odio, morte, violenza, misticismo, legame con Dio, famiglia; tali oggetti cambiano radicalmente il loro volto in base a quella determinata prospettiva che si decide di inquadrare, prospettiva che andrà a delimitare il terreno di esperienza. Caratteristica fondamentale della metacomunicazione nel gioco è la riflessività: ci permette di pensare alle dimensioni sociali e culturali del mondo in cui viviamo (Shultz – Lavenda, 2015), suggerendo in tal modo che la vita ordinaria possa essere intesa in più di una maniera. Il gioco può costituire un modo per speculare su ciò che può essere, su ciò che dovrebbe essere o ciò che è (Handelman, 1977). La realtà del gioco è stata osservata come un'attività non obbligata, cioè libera, giocosa, separata all'interno da limiti spazio-temporali ed è fittizia (Caillois 1958). La realtà del gioco è veramente così fittizia e separata dalla " realtà " così come viene definito? Cos'è reale? Suggerisco qui come strumento di osservazione il gioco di ruolo: «Il gruppo di giocatori si trova sempre calato in un contesto non soltanto narrativo, linguistico, ma anche geografico, paesaggistico, dunque visivo» (Ghilardi – Salerno, 2007). Qui i giocatori si trovano ad affrontare esperienze forti, delicate, lontane e vicine rispetto alla prospettiva adottata tramite il proprio personaggio. Ma davvero vi è una netta linea di demarcazione tra personaggio e giocatore? Delle volte la linea di demarcazione tra giocatore e personaggio viene dolcemente o prepotentemente affievolita da un fenomeno chiamato bleeding. Processo psico-fisico, presentato come un'esperienza vissuta dal giocatore quando i suoi pensieri e sentimenti sono influenzati da quelli del suo personaggio o vice versa. Con sempre maggior metaforico bleeding, il confine tra giocatore e personaggio diviene sempre più trasparente. La morte di un dato personaggio, col quale si ha giocato per un breve o lungo lasso di tempo, per il giocatore può significare una morte reale? Forse è proprio il gioco, o ancor meglio il gioco di ruolo, lo strumento che può permetterci di " accogliere a braccia aperte la molteplicità, inglobarla e cibarsene […] forzandone per così dire la portata, non lasciare che essa scivoli attorno a noi, ma ci penetri per trarne arricchimento, forza, vitalità, frequentare «quella scuola che è la società degli uomini» non già per nostra esibizione (mostrare sé, il nostro noi, ma gli altri), ma per conoscere gli altri, andando così a «caccia di conoscenza» antropologica, tutto ciò si traduce in una messa in discussione dell'identità, in una modificazione inevitabile delle «leggi della coscienza» in cui ci identifichiamo " (Remotti, 2016).

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https://www.ijert.org/research/the-study-on-factors-affecting-employee-engagement-IJERTV8IS060345.pdf

The Objective of the project was to study the factors affecting Employee Engagement in HDFC bank. The study included understanding the concept, studying the employee engagement policies being followed by the organization, analysing them, taking viewpoints of employees and analysing the feedbacks received and giving recommendations for improvement. Basically Employee Engagement refers to the intellectual and emotional attachment of an employee with the Organization. The organization must work to develop and nurture engagement, which requires a two-way relationship between employer and employee’s. There are lot of factors that affect employee engagement. The main theme of the study revolves around those variables. The independent variables considered in this study are work environment, image of the organisation, incentives and pay, supervisor and co-worker relationship, training and development, decision making and policies and procedures. This study is quantitative in nature and data was collected from 82 employees of the organization through the Survey Questionnaire method. The statistical tool used was SPSS software. After studying and analysing the Employee Engagement at HDFC, some improvements are suggested to make the workforce engaged to the maximum level possible.

Over utilization of medicinal plants from wild habitat is causing genetic diversity loss of these valuable plants. In order to determine the optimum planting date and density of oregano for successful production, a field experiment was conducted at the Faculty of Agriculture, Urmia University, Iran. The experimental design was split-plot based on randomized complete blocks with three planting dates (April 19, May 5 and May 20) as main plots and four plant densities (8.33, 10, 12.5 and 16.67 plants m-2) were assigned as sub-plots, all of which replicated three times. Results showed that planting date had significant effects on all traits except the stem proportion and 1000 seed weight. The highest values for all traits were obtained from the first date of planting, whereas values decreased with later planting dates. Also, stem number, plant spread, fresh and dry herb yield, seed yield and essential oil yield significantly influenced by plant density. With increase in plant density, stem number in per plant and plant spread decreased. The maximum fresh and dry herb yield (10618.23 and 2934.36 kg ha-1 , respectively) and essential oil yield (42.786 kg ha-1) were obtained at the highest plant density. In conclusion, first planting date with higher plant density caused the greater essential oil yield, fresh and dry herb yield.

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There are still many areas in finger print science, which need further research to make this unique science of individualization more effective in crime investigation, development of latents on human skin is one such area. In case of homicide by strangulation, if decipherable latents could be developed and lifted from the skin, it would be another milestone in the history of fingerprints in criminal investigation. In cases of homicide by strangulation, crucial latent finger mark linking the perpetrator of the crime may be present on victims' skin, but attempts to retrieve such an evidence have not met with much success. Difficulty in developing fingerprints on skin is due to its function of regulating body's temperature, excretion of waste matter, and other bodily biochemical functions, both in live persons and the deceased. Moist surface of a living person's skin may lead to water soluble contents of the latents get washed away or the composition altered, but in case of human cadaver, theoretically, the possibility of finding such an evidence seems a little better. But there are many hurdles which the physiological processes happening inside a living human body or a cadaver may pose in recovering latents from skin surface. Furthermore, the skin of homicide victims may also be subjected to many severe circumstances, such as defacement, presence of saliva, blood, urine, other bodily fluids, ambient weather, postmortem changes, and putrefaction of body. Moreover, like in any other crime scene scenario, during investigation number of individuals handle a dead body, which may cause irreparable damage to the quality of existing finger print evidence, or possibly add new ones to the corpse's skin. The objective of this paper is to apprise the stakeholders with methods used in different countries for recovery of fingerprints from human skin, and their level of success.

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https://www.ijert.org/research/legal-analysis-of-build-operate-and-transfer-bot-projects-in-indian-public-infrastructure-IJERTV9IS060754.pdf

These days Public-Private-Partnership (PPP) and Build Operate and Transfer (BOT) model is attracting the interest of growing thrust towards privatization and private sector participation in the development of public infrastructure projects in India. Since, 1990's economic liberalization the Government of India (GOI) has adopted the BOT project contractual arrangement for developing infrastructure projects like sewage, highways, ports, and railways. For successful implementation of PPP and BOT schemes, the process amidst many variables and unknown complex issues arises in the long-term. This paper discusses the past and undergoing BOT projects with their legal practices in Indian infrastructure development. In addition, the United Nations Industrial Development Organization (UNIDO), BOT guidelines are tried to be examined. The purpose of this paper is to understand the legal policy framework in Indian public infrastructure development through the BOT model. This paper explores questions related to the BOT guidelines of UNIDO in the implication of the BOT technical way of infrastructure development. It concludes that the BOT model could be used as a mechanism to provide an opportunity to finance in Indian infrastructure projects. It also suggests some necessary preparatory measures firstly, on BOT legal and regulatory framework and policies. Further, it discusses the complexity and the risks in the way of successful implementation of the BOT model in Indian infrastructure projects.

 Valores sensibles: Placer / Dolor / Alegría / Pena.  Valores de la civilización: Útil / Perjudicial.  Valores vitales: Noble / Vulgar.  Valores culturales: Ético / jurídico / justo / injusto.  Valores religiosos: Sagrado / profano.  Estéticos: bello / feo.  Especulativos: verdadero / falso.  Útiles: Capacidad/Incapacidad / Eficacia / Ineficacia.  Intelectuales: Verdad/Falsedad / Conocimiento/Error. Todos estos valores dependen de la libertad humana, lo cual significa que está en nuestra mano realizarlos.

Basic information on the inflorescence and flower development of Thai aromatic dwarf coconut was developed. Histology of inflorescences of the Thai dwarf aromatic coconut, 'Nam Hom', was compared to that of a typical tall-type coconut. Both types had the same stages of inflorescence and flower development. 'Nam Hom' had the same or higher number of inflorescences than did the tall type at any of the developmental stages. During two years of reproductive development, floral morphogenesis took about one year, while sex determination occurred in 3-4 months before spadix opening. Despite the difference in number of bunches per year observed in the two coconut types, their inflorescence and flower development were not different in the length of time and in the time of occurrence.

In the realm of Shakespearean drama, Othello, the Moor of Venice offers a prime example of racial Otherness. Demarcated primarily in Othello’s identity transformation over the course of the play, this Otherness is reinforced through the motifs of bestiality and witchcraft notable in other characters’ references to “the Moor.” While some may interpret Othello's moral degradation as an attempt to reinforce negative black stereotypes, a closer analysis suggests Shakespeare is not so much reinforcing racial Otherness as critiquing it. Take Othello’s myriad misdemeanors for example. Shakespeare makes clear they were driven, not by any sort of inherent inferiority or flaw on Othello’s account, but by the manipulations of a prejudiced, white antagonist lacking a clear moral compass. Furthermore, Othello’s ultimate redemption and return to integrity at the end of the play paints him more as a victim of racism rather than morally inferior. For a truly morally inferior character would not be permitted to achieve that kind of redemption. On many accounts, Othello’s immoral actions and negative qualities can be seen, not as a result of innate flaws, but rather a response to pressures and insecurities cultivated by a racist society. In this light, the associations to bestiality and witchcraft are not seen as Shakespeare's attempt to paint Othello as inferior, but to make a statement about larger racist forces at work within a flawed system.

Hint kıtasında yaklaşık sekiz asır süren Müslüman Türk hâkimiyeti döneminde, Hindu toplumuna yön veren düşünürler, kendi perspektiflerinden İslâm’ı ve müntesiplerini tahlil edip konumlandırmaya çalışmışlardır. Kimisi ötekileştirici bir dil kullanmış kimisi ise kuşatıcı bir söylem geliştirmiştir. Orta Çağ Hint kaynaklarında “Türk” tabiri etnik anlamından ziyade İslâm dinini ve müntesiplerini ifade etmek amacıyla şemsiye bir kavram olarak kullanılmıştır. Nitekim İslâm için “Türklerin dini” manasında Turuka dharma ifadesi tercih edilmiştir. Müslüman Türk idaresi altında bireylerin dinî inancına saygı gösterildiği de vurgulanmıştır. Bütün bu veriler, Türklerin, Hindular nazarında bıraktığı tesiri açık bir biçimde ortaya koymaktadır.

Hint kaynaklarından hareketle Hinduların, İslam ve Müslüman algısının objektif bir biçimde ortaya konması, hem bölgedeki Türk-İslam izlerinin tespit edilip gün yüzüne çıkarılmasına hem de Hindu-Müslüman ilişkilerinin daha sağlıklı bir bakış açısıyla analiz edilebilmesine katkı sunacaktır. Zira bir milyarı aşkın Hindu ile beş yüz milyondan fazla Müslümanın yaşadığı günümüz Hint coğrafyasında birlikte yaşama kültürünün istenilen düzeyde tesis edilebilmesi, ötekini anlamaya ve onun hakkında doğru bilgi edinmeye bağlıdır. Elinizdeki kitap böyle bir çabanın ürünüdür.

Volume curato nell'ambito del progetto "Stranierità - Foreignness - Fremdheit" (finanziato dal Bando dell’Alma Mater Studiorum Università di Bologna "Accordi di Cooperazione Internazionale con Istituzioni di Istruzione Superiore", disp. dirigenziale 434/2017, prot. 11875 del 03/02/2017). Si vale del contributo di studiosi provenienti da università italiane, europee e nordamericane, e affronta con metodo interdisciplinare la definizione dell'idea di "straniero" nelle culture classiche, nelle lingue e letterature europee moderne e in campo sociologico e giurisprudenziale. Tutti i contributi sono stati sottoposti a double blind peer review.

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INDICE INTRODUZIONE……………………………………………………………p.2 CAPITOLO I -UN ESISTENZIALISMO ATEO…………………………p.6 1. Una vocazione mancata…………………………………………………p.6 2. Le Mosche. Il passaggio dalla disperazione all'azione……………p.9 3. L'etica in un mondo senza Dio…………………………………………p.11 4. Porta Chiusa e il dramma dell'alterità……………………………….p.13 5. Marxismo, materialismo ateo e primi accenni di impegno civile…p.14 CAPITOLO II -LA LETTERATURA DELL'ESISTENZA……………….p.17 1. La vicenda editoriale…………………………………………………….p.17 credo che da questo bisogna capire che non dobbiamo mai chiamarci fuori e pensare di essere vittime di una concomitanza di forze. Siamo sempre noi a decidere chi siamo. 3 »

«¿Cómo puedo seguir siendo yo mismo, respetar la alteridad del otro y, con todo, ser capaz de saltar la verja del aislamiento y tocar al otro por dentro?» Esta pregunta es la que inicia y dirige el presente escrito. En él, se ahonda en la cuestión de la alteridad siguiendo el pensamiento de Emmanuel Levinas desde sus primeras obras hasta 1961. Se comienza con un recorrido amplio por las diversas influencias de dicho autor —especialmente la fenomenología y el pensamiento judío— y se analiza la posibilidad de una síntesis de ambas tradiciones en el pensamiento de Levinas. A continuación, se estudia su aportación filosófica a la cuestión de la alteridad. Este desarrollo se hace de la mano de otros conceptos clave en la filosofía levinasiana de la época, como son: el tiempo, la soledad del yo, la muerte y, finalmente, el otro. Por último, se propone un diálogo entre la filosofía levinasiana y otras filosofías de la alteridad para advertir semejanzas y contrastes. Al final del trabajo, se recogen de manera muy concisa y esquemática las principales ideas a modo de conclusión y se ofrece una recopilación bibliográfica de las obras citadas a lo largo del texto.

This essay attempts to demonstrate the role of contextualisation and background knwoledge in understanding English-speaking African literature. It takes the example of three short stories "Certain Winds from the South" by Ama Ata Aidoo,  and Chinua Achebe's "Civil Peace" and "Dead Men's Path" in order to explain some cultural and linguistic ambiguities. It shows that how impenetrable African literature can be to alien readers who demonstrate serious backgound knowledge of the setting, history, and culture.

The paper analyses M. Seel’s aesthetic theory in connection with the problem of the content of aesthetic experience and the tendencies for its reexamination in contemporary aesthetics. We demonstrate that Seel’s „aesthetics of appearing“, being an important aesthetic study of the recent years, makes a substantial contribution to aesthetic theory as it expands the content of aesthetic experience and reveals its independence from the domain of art. The comprehension of aesthetic perception as a special attitude of perception, potentially applicable to any content accessible for sensual perception, is understood as the pivotal moment of Seel’s aesthetics. However, we conclude that the formula that Seel puts in practice to outline the mode of aesthetic experience – that it is the perception of anything in the process of its appearing for the sake of this appearing – proves to be seriously narrowing the content of aesthetic experience. As the mode of a radical focus on the perceived phenomena and initiation of the potentially infinite play of appearances, aesthetic experience, as described by Seel, proves to be closed on itself and self-sufficient. In this regard, analysing Seel’s aesthetic conception, we address the cultural and historical context, where aesthetic experience has emerged as a special register of experience. It is demonstrated that aesthetic experience as such has become possible in the Modern Age due to the formation of the truth of subjective perception and the shaping of the problem of the Other. It is this problematic state of the possible encounter with the Other that should be reckoned a principal trait of the Modern Age outlook, implicitly provoking the response of aesthetic experience. In this regard, we conclude that the essential characteristic of an aesthetic experience should presuppose both the immersion in the liberated and potentially infinite interplay of appearances and multifarious – potentially infinite – acts of search for the Other, so that both of these aspects appear to be inextricably linked.

Martin Seel’s “Aesthetics of Appearing” and the Problem of the Content of Aesthetic Experience // Proceedings of the 21st International Congress of Aesthetics 2019. Belgrade, University of Belgrade – Faculty of Architecture, 2019. pp. 712-717.

Bu çalışmada, Levinas’ın düşüncesini etkileyen felsefi ve dini kaynakların
yanısıra hem onun düşüncesini daha iyi anlamamızı sağlayan temel kavram ve sorunları
hem de ilk felsefe olarak etik anlayışını ve ahlâk siyaset ilişkisini inceledik.
Levinas felsefesinin özü, Başka insanın hümanizmidir. Levinas kendi felsefesini
istencin özgürlüğünden daha eski olan bir özgürlüğe kapı aralama çabası olarak
tanımlar. Böyle bir felsefe değerler üzerinden ya da daha doğrusu etik üzerinden yapılır.
Levinas, etik’i ontolojiden ayrıştırıp onu felsefenin sıradan bir disiplini olmaktan
çıkarır. Böylece etik tüm felsefenin kendinde temellendiği bir ilk felsefe haline gelir.
Ona göre etik, başka(sı) ile ‘karşılaşma’ ya da başkasını ‘buyur ediş’tir. Bu etik,
‘kendi’ni başkasına feda etme ya da ‘kendi’ni başka herkesten daha suçlu ve sorumlu
görme esasına dayanan bir etik olarak karşımıza çıkar. Bu nedenle etik, başkasıyla
ilişkidir ve etiğin anlamı başkasına karşı sorumluluk çerçevesinde ortaya konulur.
Dolayısıyla etik bir ilişki, birinden faydalanmayı değil kendini birisi için yararlı hale
getirmeyi içerir. Levinas’ta etiğin başkasıyla ilişki olarak görülmesi sosyalliktir ve ona
göre dünyada üç kişi olduğu anda, başkasıyla kurulan ahlâki ilişki siyasi bir nitelik
kazanır.

Advances in understanding of Tomato spotted wilt virus (TSWV) molecular biology are reviewed. TSWV, a type species of the genus Tospovirus, is an enveloped virus that causes high economical losses in many crops worldwide. It is transmitted by several species of thrips and multiplies in insect cells. The most important vector is Frankliniella occidentalis which transmits TSWV in a persistent propagative manner. Several factors are known from both virus and vector side which plays important role in virus acquisition by thrips and its subsequent transfer. TSWV is a segmented negatively strand RNA virus. RNA of TSWV is partitioned among three negative or ambisense single stranded RNA (ssRNA) labeled as L, M and S in order of decreasing size, (approximately 8897, 4821 and 2916 nucleotides long, respectively). These RNA segments encode various proteins like N and Ns by S RNA; NSm and G1/G2 by M RNA and RdRp by L RNA. Intergenic region present in M and S RNA of TSWV helps in proper transcription of different genes encoded by M and S RNA. The different proteins encoded by TSWV genome help the virus in protection, cellular movements, vector transmission, replication and recently in RNA silencing suppressor activity. The present review focuses on basic structure, genome organization, molecular basis of transmission and recent advances in TSWV detection.

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The purpose of this paper work is to examine the extent to which an epidemic of 2020 such as Covid-19 can affect the global tourism industry and perform estimates of the destruction to world tourism. The statistical data from the renowned and trustworthy data sources have been collected to realize the effect of the Corona Virus on the world Tourism industry. China where the epidemic started, but also India, where fresh cases are continuously being reported, both is no longer tourist destinations, till May 14 2020. Potential tourists tend to reschedule or stop their plans for a terminus that is plagued by a pandemic. Because of pandemics, tourists cancel their travels avoiding suspicious places and individuals. Such categories of pandemics disturb straight industries such as tourism and retail service sector. In 2019, a total of 29, 28,303 tourist arrived on e-Tourist Visa. The economic consequences of this outbreak will be serious and they will cause harms not only to the tourist destinations with an important concentration of cases but also at a worldwide level. A comparable case was the outbreak of SARS in 2002. Tourism is presently one of the greatest pretentious segments and the World Tourism Organization has studied its 2020 forecast for international arrivals and receipts, though it highlights that such predictions are likely to be further revised. The United Nations dedicated agency for tourism assumes that international tourist arrivals will be downcast by 20% to 30% in 2020 when compared with 2019 figures.

Alevi Diasporası ve 'resmi din' olarak Alevilikte çoklu kimlik Zeynep Arslan  Özet Mevcut çalışma, Anadolu Alevilerinin önemli ölçüde dışarıdan gelen tanımlamalara maruz kalmalarına ve Türkiye siyaset konjonktüründe daima " Şeriat tehlikesini " dengeleme amaçlı araçsallaştırılmalarını ele alıyor. Aleviliğin Türkiye toplumunda büyük toplum kesimlerince egemen olan ve devlet erkanında kurumsal olarak işlerliğini sürdüren Sünni-Ortodoks İslam ile kıyaslanma üzerinden tanımlanması durumu, Avrupa Diasporası'nda ve Aleviliğin Avrupa devletleri tarafından tanınma süreçlerinde etkinliğini sürdürmektedir. 1 Özellikle Avusturya örneğinde 2008/2009 yıllarından itibaren Alevi kurumlarınca başlayan Aleviliğin resmi din olarak tanınma (Almanca: Anerkennung als Religionsgesellschaft) çabaları, devlet çıkarları doğrultusunda (1912 İslam yasasını reform etme amaçlı) yeniden araçsallaştırılabileceğine tanık olundu. Bu çalışma, Avusturya'da Alevi kurumlarının tanınma süreçlerinde izledikleri yolu ve sonuç iti-bariyle Avusturya-Alevi toplumunun kurumsal olarak iki kanada bölünme sürecinin nedenlerini incelemektedir. Konunun içeriğini güncel siyasi ve hukuki süreci belgeleyen kaynaklar ile kritik söylem çözümlemesi yöntemiyle devletin kimlik belirleme hususu, hakimiyet ve egemenlik çerçevesinde iç ve dış etkenlerin karşılıklı ilişkilendirmeleriyle, kimliklerin kategorize edilerek oluşumu konusunu 'kesişimsellik' (İngilizce: Intersectional approach) teorik altyapısıyla destekleyeceğim.

Au travers de cet article nous verrons comment Husserl tente d'établir dans la phénoménologie un nouveau statut du rapport à autrui pour sortir de la conception solipsiste du cartésianisme où autrui est envisagé à partir du seul cogito. Nous montrerons également le vice interne propre à la phénoménologie husserlienne et la critique sur la conception phénoménologique de la relation à autrui conduite par la pragmatique du langage, afin d'entraîner une transformation de la problématique et de l'intersubjectivité. Enfin nous verrons que si la pragmatique permet d'échapper à tout enfermement solipsiste, en rapprochant autrui et la communication, elle n'en présuppose pas moins avec Habermas, un monde objectif commun qui empêche les consensus intersubjectifs de se reconnaître comme les seules autorités de vérité, et qui du même coup conduit nécessairement à un scepticisme.

Through this article we will see how Husserl attempts to establish in phenomenology a new status report to others to exit from the solipsistic conception of Cartesian where others is considered from sole cogito. But we also show the own internal defect in Husserl's phenomenology and criticism on the phenomenological notion of relation to others conducted by the pragmatics of language, to cause transformation of the problematic and intersubjectivity. Finally we will see that, if pragmatic provides an escape from all solipsistic confinement, bringing others and communication, it presuppose not less with Habermas, a common objective world that prevents intersubjective consensus to recognize as the only truth of authorities and which at the same time necessarily leads to skepticism.

The paper discusses Derrida's concept of hospitality which perfectly describes the experience of loosing the sense of feeling at home and reveals the disintegrating entrance of the Otherness into a coherent home space. Jacques Derrida's theory makes it possible to deconstruct the familiar home space, which, however, does not constitute in any case its destruction. Revealing a complex and ambiguous nature of the challenge of hospitality, he perceives the sense of feeling at home as one of the necessary conditions of a stable subject. This is the subject that most fears the Otherness which could disrupt, unsettle their permanent structure and a sense of certainty. Therefore, the Author follows closely the fear of strangeness and the nostalgic longing for the sense of feeling at home as depicted by David Lynch and Michael Haneke in their films. Then he passes on to the field of contemporary art which not only reveals the fact that something has happened to the house we have known so far, but it also allows for creative deconstruction of the feeling at home. The artistic works selected by the Author break the binary oppositions: one’s own/someone else’s, familiar/strange (Jessica Sue Layton), close/distant (Shizuka Yokomizo) and finally the most important one: interior/exterior (Marja Pirilä, Eve Dent).

Il contributo intende ripensare l'intreccio di carenza ed eccedenza proprio del desiderio all'interno di una cornice antropologico-filosofica. Tale ripensamento prende le mosse dalla tematizzazione dell’interesse sempre maggiore che va assumendo il desiderio come questione filosofica oltre che più ampiamente sociale (§ 1), per concentrarsi in seguito sulla concezione hegeliana del bisogno animale e di quello umano (§ 2); tale concezione viene conservata/superata prima esplicitando i tratti peculiari della natura dell’animale umano (§ 3) e poi mettendoli direttamente in rapporto con la dialettica bisogno-desiderio (§ 4); in conclusione, si espliciterà più nettamente la dimensione insieme generica e relazionale del desiderare umano, culminando nella tematizzazione dell’esigenza di commisurare (§ 5).

Ethnicity plays a strong role in niche market development, and the market for specialty Asian crops is currently under-served. As Asian populations continue to grow in the southern United States, especially along the Gulf Coast, it is important for producers to recognize this opportunity. Fruits and vegetables desired by the diverse Asian population are often completely unavailable or of poor quality due to shipping distance. This market need can be met by local growers with a greater potential return on investment greater than traditional vegetables. This paper summarizes results of variety trials of Asian vegetables conducted during 2003-2005 growing seasons at Mississippi State University, Coastal Research and Extension Center's Beaumont Horticultural Unit (USDA Hardiness Zone 8a). These trials evaluated yield performance of Asian varieties of cucumber (Cucumis sativus L.), bitter melon (Momordica charantia L.) and eggplant (Solanum melongena L.) under coastal Mississippi environmental conditions.

ÖZ Kimliğin (yeniden) oluşumu, günlük hayatın tüm mekânlarında ger-çekleşmektedir. Dolayısıyla mekânlar sosyo-kültürel dinamiklerin sürekli olarak yeniden müzakere edilmesi ile yapılandırılmalıdır. Ancak Türkiye'de bazı gruplar ötekileştirilmektedir. Ötekileştirilen gruplardan biri olarak LGBTT (lezbiyen, gey, biseksüel, transeksüel ve travesti) bireylerin de mekânları planlı olarak üretilmemekte-dir. Bu durumun nedeni, planlamanın kendisinin " heteroseksist bir proje " (Frisch, 2002: 254) olmasının yanı sıra Türkiye'nin top-lumsal cinsiyetinin erkek olmasıdır. Türkiye'de toplumun sadece kadınlardan ve erkeklerden oluştuğunu görmek isteyen bir anla-yış bulunduğundan, LGBTT bireyleri de kapsayan ve onlara yö-nelik mekânları sunan bir kenti oluşturmak zor görünmektedir. Bu nedenle, cinsiyet dinamikleri planlamanın veri alanına gireme-mektedir. Oysaki mekânın ve kentin toplumsal süreçlerden ve be-şeri pratiklerden bağımsız ele alınamayacak bir olgu olması onun cinsiyet ve cinsel kimlikler temelinde yeniden düşünülmesini ve tanımlanmasını zorunlu kılar. Makale, tamamlanmış bir projenin sonuçlarından birini yeni bir çalışma konusu olarak ele almıştır. 1 Bu kapsamda makale, İzmir'de LGBTT bireylerin buluşma noktaları bilgisini temel veri alarak, bunların ortak ve ayrışan özellikleri üze-rinden LGBTT bireylerin kent içerisinde dolaşırken ne tür yerleri seçtiğini ortaya koymakta ve dolayısıyla LGBTT bireyleri de kapsa-yan kentin nasıl olması gerektiğini değerlendirmeye çalışmaktadır. ABSTRACT The (re)formation of identity takes place in all spaces used in daily life. Hence, spaces must be structured through continuous renegotiation of socio-cultural dynamics. However, in Turkey , certain groups are marginalized. Spaces used by lesbian, gay, bisexual, transsexual, and transvestite (LGBTT) individuals, as members of a marginalized group, are not created through planning , because planning itself is a 'heterosexist project' (Frisch, 2002: 254), and because Turkey's social gender is male. Creating a city that provides spaces that include and are designed for LG-BTT individuals presents difficulties in Turkey due to an attitude that views Turkish society as composed only of men and women. For this reason, the dynamics of sexuality have not been incorporated into the data field of planning. Yet, as spaces and cities are inseparable from social processes and human practices, it is necessary that they be reconsidered and redefined from a basis of sexuality and sexual identity. In the present article, one result from a completed project is taken as a new working topic.1 In this context, the authors endeavor to reveal what kinds of places LGBTT individuals choose as they move about cities, based on the common and distinguishing factors of the meeting points of Izmir's LGBTT population, and evaluate how cities must be designed to include LGBTT individuals.

Although scholars of Somali Studies have engaged themselves in examining the Somali society from several perspectives, colonial and early Somali writers mainly observed the Somali people as homogenous, egalitarian and nomadic pastoral. Themes on multi-ethnicity, multiculturalism, and linguistic diversity were ignored as topics that sully the myth of the selfsame ideology colorfully embroidered in the official historiography. The notion also deluded pioneering Somali scholars from critically studying their people and analyzing colonial writing; at least not beyond the western scholars' knowledge boundary. Accordingly, the Horn of Africa was exemplified as a unique African nation where citizens enjoy equality and share an all-in-one identity: culturally, ethnically, historically, and linguistically. Contrary to that notion, though, the everyday social situation makes the primordial ideology of selfsameness unsustainable. To establish the evidence, this essay discusses about how the Bantu Jareer agrarian community, a section among the different groups of subalterns in the country, views its environment and social space within the boundary of deeply offensive segregation by an extremely suppressive Somali society.

Armenians had compiled some church law collections until the 12th century, but they did not have any national law code (codex) regulating social life. The law code written by Mkhitar Gosh in 1184 aimed to fulfill this need and became the first national law code in Armenian history. The law code of Gosh deeply affected the Armenian community and was used by Armenians in various parts of the world for many centuries. This law code has particular importance in terms of Turkish history. Since the law code was written at a time when Turkish rule in Anatolia had been established, it provides important data in terms of understanding the socio-cultural structure of that period. Therefore, this study, on the one hand, focuses on the aim of writing the law code, its sources, implementation, and impact on the Armenian society, and on the other hand, it aims to reveal how the relations with the "others" were regulated in the medieval Armenian community through the articles of law code. In this regard, the articles of the law code were examined via two different Armenian editions along with its English translations. The study has also made use of secondary sources concerning the law code and the period. As a result of this study, it was seen that Mkhitar Gosh wrote the law code to prevent interactions between Armenians and the “others”, and to prevent the erosion of Armenian identity. However, by examining the articles of law code, it is revealed that Armenians had in fact interacted with “others”, and consequently, cross-cultural marriages and conversions were experienced in medieval times.

Othering is the construction and identification of the self or in-group and the other or out-group in mutual, unequal opposition by attributing relative inferiority and/or radical alienness to the other/out-group. The notion of othering spread from feminist theory and post-colonial studies to other areas of the humanities and social sciences, but is originally rooted in Hegel's dialectic of identification and distantiation in the encounter of the self with some other in his "Master-Slave dialectic". In this paper, after reviewing the philosophical and psychological background of othering, I distinguish two kinds of othering, "crude" and "sophisticated", that differ in the logical form of their underlying arguments. The essential difference is that the former is merely self-other distantiating, while the latter – as in Hegel's dialectic – partially depends on self-other identification. While crude othering is closer to the paradigmatic notion of othering, sophisticated othering is closer to Hegel's, but so is quasi-othering, which is nearly identical in form to sophisticated othering, but which misses the defining feature of othering – attributing relative inferiority and/or radical alienness. Because Hegel’s dialectic applies to any encounter of an interpreting self with some other, sophisticated or quasi-othering is at least potentially a very common occurrence in the interpretation of others, especially of those who do not belong to the in-group. However, although othering is usually undesirable, the Hegelian varieties can provide a "mirror", which can be used as a tool to improve understanding of both the other and the interpreting self, and the malignant aspects of othering can be avoided through charity.

Mountains were always a convenient region, which could be profited from as both a safe refuge protecting from the enemy as well as an opportune starting point of an attack against the enemy's territory. An analysis of works left by Byzantine historians and orators, describing military struggles between the Byzantines and the Bulgarians, which took place at the end of the 12 th and the beginning of the 13 th centuries, prove the above-mentioned role was played by the Haemus range (meaning here the Pre-Balkan and Stara Planina) in the process of recreating the Bulgarian state on the eve of the late Medieval Period. The texts suggest that over the period the mountains were associated by the Byzantines with a lair of rebels, i. e. a place, where their enemies were seeking refuge form the imperial army, and an area from which they would launch their attacks against the Byzantine territory. The Bulgarians, in turn, utilized the naturally protective characteristic of the Haemus itself as well as strongholds constructed therein to turn the region into a stronghold of their independence movement, which was especially important in the initial period of existence of their late medieval Bulgarian state, i.e. still when it was not a well-established political structure.

The present investigation has been carried out to determine the anatomical features of whole plant of Cassia occidentalisis an important medicinal plant used in traditional systems of medicine. It shows anatomical peculiarities like midrib of leaf is shallow depressed on upper sides. The mesophyll differentiated into adaxial zone of palisade cells and abaxial zone of spongy parenchyma cells. Upper epidermis shows druses. Petiole shows 6 vascular bundles arranged in rings and two lateral bundles depart to the wings. Stone cells fairly abundant in secondary phloem in root. This plant is used for the treatment of different diseases of human beings. Cassia occidentalis is popularly known as ' BadiKasondi'. Traditionally it is used as purgative , wound healing, diuretic, antipyretic, hepatoprotective, antidiabetic and in asthma and scorpionsting.

The Bulgarians’ settlement in the Lower Danube area constituted one of the most sig- nificant events in the history of the Balkan Peninsula in the Middle Ages. The Danube Bulgaria’s rise and its territorial expansion changed the political situation in this area. The Bulgarians became Byzantium’s chief opponents in the struggle for establishing ascendancy over the Balkan Peninsula. The analysis of Theophanes’ Chronography, which remains, in addition to the account by Patriarch Nicephorus, the main source of information about these events supports the conclusion that this Byzantine author took a very negative view of the effects of the arrival of these nomads in the former Byzantine territories. Although this account has been analysed in detail by a number of scholars, these authors have paid no attention to the key role of the tale of Khan Kubrat and the disobedience of his five sons who failed to remain faithful to his last wish. The significance of the personal experi- ences of Theophanes, who witnessed the Bulgarian expansion during the era of Khan Krum, is also omitted from today’s discussion of these issues. These experiences contributed to the way in which he viewed the migration of the ancestors of the distinguished Bulgarian ruler. The chronicler may thus be considered to have offered a very clear view of what the readers should think of the Bulgarians’ arrival in the Balkan territories.