5 research outputs found
Impact of Sustainable Land Management Technologies Adoption on maize farmers' well-being in North East Benin
No full textSustainable Land Management (SLM) plays an important role in balancing human demands and ecosystem services of available natural resources. It improves food security, reduces the risk of conflict and supports adaptation to climate change. This study examines the impact of Sustainable Land Management Technologies (SLMT) adoption on yield, profit, and labor productivity of smallholder farmers in North East of Benin. The study uses primary data from smallholder farmers through a three-level stratified random sampling of 431 maize farmers and the Local Average Treatment Effect (LATE) model to account for selection bias and endogeneity. We used Instrumental Variable Estimators to estimate the LATE of SLMT adoption on yield, profit and labor productivity. We studied four SLMT, namely cattle manure (CM), Mucuna pruriens (MP), pigeon pea (PP), and crop residue management (CR). The results showed that SLMT adoption increased maize yield, labor productivity and profit. Promotion of these technologies should consider heterogeneous conditions, agroecological environments and farmers' characteristics, including the resources available at the farm level.
Keywords: Sustainable Land Management, Yield, Average Labor Productivity, Local Average Treatment Effect, North East Beni
Characterizing criminal recidivists by means of tests- of cognition
No full textPrevious investigations providing psychological tests for identifying the adult, habitual criminal have neglected the concrete-abstract facets of cognition. The present study explores the usefulness of the concrete-abstract dimension for such a purpose by means of the Kahn Test of Symbol Arrangement (the K.T.S.A.), and a Symbolization Test for Criminals (the S.T.C.), which was constructed by the author. Two selected groups were employed; an incarcerated 'criminal recidivists' group and a control group of 'non- criminals' from a vocational rehabilitation centre. The groups were matched for social-class and level of education. Controls as a group, however, were significantly older and scored higher on intelligence (p<.0l). Product moment correlations and analysis of co-variance indicated that the performance of both groups on these tests was independent of age and intelligence (measured by the AH4 part II). The results showed that controls scored significantly higher (more abstract responses) than criminals, on both tests. The criminals displayed a typical pattern of more concrete and repetitive types of symbolizations and fewer abstract responses. This has led to the formulation of typical K.T.S.A. and S.T.C. criminal ‘Symbol-Pattern’ which identified correctly 72% and 77% of all participants, respectively (chi-square, p < .001). A combined K.T.S.A + S.T.C. score elicited the best classification (80% correct identifications, chi-square, p < .001).).The results were interpreted in terms of the hypothesis that criminality is associated with an "arrested cognitive (and emotional) development on the decriminalization process", i.e. the process of socialisation. Future refinements of the S.T.C. were also discussed
Comentarios sobre la Coatlicue recuperada durante las excavaciones realizadas para la construcción del Metro.. Anales del Instituto Nacional de Antropología e Historia. Num. 50 Tomo II (1969) Séptima Época (1967-1976)
No full textThis sculpture (plates I-V) was discovered in September, 1967, during excavations carried out in Mexico City's "Metro". Its total height is 93 cm., its length 57 cm., width 37, and weight approximately 530 k. Today it is on display in the Mexica Hall of the National Museum of Anthropology, where it is called Coatlicue. Coatlicue (also called Toci and by many other names) was the Mother Goddess, having given birth to the Sun, the Moon, the Stars, and all the other gods. She was also associated with the earth, fertility, life, and death. This statue is covered with a wealth of symbols. The face is that of Tlaltecuhtli, earth deity, as seen in plate VI. In different sources Tlaltecuhtli is referred to as female or as male, the latter in the form of a toad-like monster. This monster is carved on the base of the monumental Coatlicue and is seen in the Codex Borbonicus 16 (fig. 1). In the Codex Borgia 34 (fig. 2) Tlaltecuhtli is represented as an old woman with wrinkles around her mouth. The lines on the statue's face represent both these wrinkles and facial paint: Xochiquetzal (the young Mother Goddess, therefore Coatlicue) wears red paint on the Iower part of her face (fig. 3). The bisexual character of the earth deity indicares a duality characteristic of creative gods. The figure's half-closed eyes. are like those of Coyolxauhqui, Moon Goddess, and indicate death. The tongue in the form of a knife with a claw and eye is not only associated with the earth and with sacrifice but also is the tongue of the sun in the Sun Stone (fig. 4). Coatlicue was the mother of the Sun in the form of Huitzilopochtli, solar god associated with war. Another element of sacrifice and death may be seen in the feather balls in the goddess's hair. Is it possible that these elements refer to the death of the deity in her representation of the earth, that is, the death or end of a Sun or cosmogonic period? The hands are both claws and serpent heads. The eyes and fangs seen on the elbows and shoulders again refer to the earth monster. The necklace of four hands and four hearts is the same as that worn by the monumental Coatlicue, with the difference that the central pendant here is a fifth heart and not a skull. The elements of four undoubtedly refer to the cardinal directions and the heart pendant to the center of the earth. While Coatlicue' s tired breasts are seen in her monumental statue and in others that are exhibited in the Mexica Hall, there is no evidence of them in our “Metro” sculpture. This fact, combined with the position of the legs (a position strictly masculine, as may be seen in plate VIII, the god Xochipilli; Mexica goddesses are always represented in a kneeling position like plate VII), leads us to believe that the deity represented is really masculine. The necklace of hands and hearts has served to identify the figure as Coatlicue, but in the monthly feast of Huey Pachtli the priests' costumes were decorated with these two elements. The associated feast of Pachtlontli, in honor of Xochiquetzal, commemorated the birth of Huitzilopochtli. During Huey Pachtli, Iztaccihuatl was honored; this was but another name for Coatlicue-Xochiquetzal. The use of the hands and hearts at this time shows a direct relationship with Huitzilopochtli. Caso has indicated that the skulls and cross bones represent the skirt of the Earth Goddess, as seen in Codex Borgia 44 (fig. 5). This is the short skirt worn by our deity. We feel that the "Coatlicue del Metro" is a figure dedicated to the Earth. It also seems to be a profound expression of duality, as it is male and female, mother (Coatlicue) and son (Huitzilopochtli), Sun and Moon, life and death, fat years and lean (symbolized by the open hands and hearts and the “twisted” skirt of Coatlicue, according to Durán). The many duality characteristics suggest a conclusion that is daring but not impossible: because of the elements of creation present this statue could represent Ometeotl, the divine creative pair.Caso, A. 1927 Las ruinas de Tizatlán, Tlaxcala. Sobretiro del t. I, No. 4, de la Revista Mexicana de Estudios Históricos. Ed. Cultura. México.Caso, A. 1967 Los calendarios prehispánicos. Universidad Nacional Autónoma de México, Instituto de Investigaciones Históricas. México.Durán, Fray D. de. 1967 Historia de las Indias de Nueva España e islas de la Tierra Firme. Editado por Angel Ma. Garibay K., 2 vols., Ed. Porrúa. México.Fernández, J. 1954 Coatlicue, estética del arte indígena antiguo. Universidad Nacional Autónoma de México, Centro de Estudios Filosóficos, Instituto de Investigaciones Estéticas. México.Garibay K., A. M. 1940 Poesía indígena de la Altiplanicie. Universidad Nacional Autónoma de México, Biblioteca del Estudiante Universitario, No. 11. México.León-Portilla, M. 1958 Ritos, sacerdotes y atavíos de los dioses. Universidad Nacional Autónoma de México, Instituto de Historia: Seminario de Cultura Nahuatl, Fuentes Indígenas de los Informantes de Sahagún: 1. México.Martín Arana, R. 1967 Hallazgo de un monolio en las obras de S.T.C. (Metro). Boletín del I.N.A.H., No. 30. México.Nicholson, H. B. 1964 Pre-Hispanic Central Mexico: Religion. Handbook of Middle American Indians, vol. IV.Sahagún, Fray B. de. 1938 Historia general de las cosas de Nueva España. Introducción de W. Jiménez Moreno. Anotaciones de E. Seler, 5 vols., Ed. Pedro Robredo. México.Sahagún, Fray B. de. 1950-1963 Florentine Codex. General History of the Things of New Spain. Traducido del Nahuatl por Arthur J. O. Anderson y Charles E. Dibble. 10 vols. The School of American Research, Santa Fe, New Mexico.Seler, E. 1963 Comentarios al Códice Borgia. 3 vols. Fondo de Cultura Económica. México
Wordsworth and death
No full textWordsworth is known as the poet of joy and hope, and to associate his name with death may seem at first strange. Yet, according to his own estimation, he was the poet not simply of joy but of “the very heart of man," of "human kind, and what we are”, of "men as they are men within themselves." Any vision of human nature which does not take into account the facts of mortality and bereavement is blinkered and inevitably inadequate and Wordsworth was committed to clarity of perception and the fullest insights of the Imagination. He did not shy away from the implications of “our mortal Nature”; throughout his career, he sought to portray in poetry the place of death in human life.
Two basic ways of understanding mortality are considered in this thesis: the first is death as disjunction, extinction, the end; the second is death as part of a larger continuity, a threshold, a stage. The conflict between these two visions was fundamental to Wordsworth's thought, and writing. Isolation and despair were the corollaries of the first vision, while the capacity for love and hope which was essential to the life of the human spirit was nurtured and made possible by the second. Wordsworth wrestled in his writings with the effects of these different visions of death on the complexities of human nature.
The thesis has been divided into three main parts. Section I - Death in Wordsworth's Time - seeks to place the poet into a historical context. Section II - Death in Wordsworth' Life - is concerned with Wordsworth's personal experiences of loss and feelings about his own mortality, And in Section III - Death in Wordsworth's Poetry - what he had to say about death is considered in relation to some of the other major themes in his poetry
Aplicación Web para apoyar en la identificación de síntomas depresivos en adultos jóvenes
No full textTrabajo de investigación tecnológicaEn el presente documento es expuesto un proyecto en donde se buscó realizar el diseño de una aplicación web, la cual consistió en la automatización del proceso de la información que se obtenía a través de una serie de formularios que son diligenciados por medio de narrativas escritas o bien escalas Likert con el fin de detectar sintomatología depresiva, a esta parte se le da por nombre como la primera fase de la investigación, una vez fue completada esta primera fase se abre campo para la realización de la automatización con los resultados de ésta, lo que se
convierte en la segunda fase de la investigación, esta investigación es dirigida hacia la detección de síntomas depresivos en pacientes jóvenes entre 18 y 30 años de la Unidad de Servicios Psicológicos de la Universidad Católica de Colombia.PregradoIngeniero de SistemasINTRODUCCIÓN
2. JUSTIFICACIÓN
3. PLANTEAMIENTO DEL PROBLEMA
4. OBJETIVOS
5. MARCO REFERENCIAL
6. ESTADO DEL ARTE
7. METODOLOGÍA
8. ESPECIFICACIÓN DE REQUERIMIENTOS
9. DISEÑO DEL SISTEMA 10. DESARROLLO DEL SISTEMA
11. PLAN DE PRUEBAS
12. RESULTADO Y ANÁLISIS DE RESULTADOS
13. CONCLUSIONES
14. RECOMENDACIONES Y TRABAJOS FUTURO
