Community Development and Commercial Bank Performance: A Mutually-Dependent Relationship

Community/Rural/Urban Development, Financial Economics,

Age differences between sexual partners, behavioural and demographic correlates, and HIV infection on Likoma Island, Malawi

Patterns of age differences between sexual partners-"age-mixing"-may partially explain the magnitude of HIV epidemics in Sub-Saharan Africa. However, evidence of age-disparity as a risk factor for HIV remains mixed. We used data from a socio-centric study of sexual behaviour in Malawi to quantify the age-mixing pattern and to find associations between relationship characteristics and age differences for 1,922 participants. Three age difference measures were explored as predictors of prevalent HIV infection. We found that for each year increase in male participant age, the average age difference with their partners increased by 0.26 years, while among women it remained approximately constant around 5 years. Women in the study had larger within-individual variation in partner ages compared to men. Spousal partnerships and never using a condom during sex were associated with larger age differences in relationships of both men and women. Men who were more than five years younger than their partners had 5.39 times higher odds ( 95% CI: 0.93-31.24) of being HIV-infected than men 0-4 years older. The relationship between HIV-infection and age-asymmetry may be more complex than previously described. The role that women play in HIV transmission should not be underestimated, particularly in populations with large within-individual variation in partner ages

Adverse outcomes associated with timing of antenatal care initiation a retrospective cohort study of pregnancies in Cape Town, South Africa

Includes bibliographical references.The medical community tends to advocate for early initiation of antenatal care (ANC) for the prevention of adverse birth outcomes. Despite this suggestion, the population impact of early ANC remains unclear. To this end, we have undertaken a retrospective cohort study of pregnant women using public perinatal services in Cape Town, South Africa. The study includes all women (n=35,473) from the CRADLE database who gave birth between 01 January 2007 and 31 December 2009 and had a booking examination between 01 April 2006 and 31 March 2009

The Moral Atmosphere of the Elementary School and the Question of Gender.

The purpose of this qualitative study was to explore the moral atmosphere of the elementary school and ask: How does the elementary school principal contribute to the moral atmosphere of the elementary school? In addition to this question, this study also explored the likenesses and differences between male principals and female principals in regard to the degree to which the principal practiced either an ethic of care or an ethic of justice. Four case studies were constructed using data collected from observations and interviews that were conducted in four elementary schools. Also, two female principals and two male principals were shadowed by the researcher. The findings of this study suggest that the moral influence of the elementary school principals who participated in this study cannot be reduced to a set of behaviors or actions. Rather, the moral influence of principals seems to be revealed in a way of being rather than merely the doing of certain actions. In regard to the question of gender and the ethic of care and the ethic of justice, two interesting findings were suggested: the ethic of care and the ethic of justice can be practiced simultaneously; and there seems to be multiple ways to show care that at times may even seem contradictory

Florística e fenologia reprodutiva de plantas vasculares na restinga do Parque Municipal das Dunas da Lagoa de Conceição, Florianópolis,SC

Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Ciências Biológicas. Programa de Pós-Graduação em Biologia Vegetal

Funerary rites in a Neolithic nomad community in Southeastern Arabia: the case of al-Buhais 18

Al-Buhais 18 is a Neolithic site in the United Arab Emirates. It consists of a graveyard with more than 420 individuals, an ancient spring, and a campsite. It is interpreted as a central place for a group of mobile herders in the 5th millennium BC. More than 24 000 ornamental objects have been found, many of them in a secure funerary context, making it possible to reconstruct ornamental ensembles, and shedding light on specific rules concerning the way jewellery was worn by different sub-groups of the population. Based on these observations, some hypotheses are developed on the intentions and beliefs structuring mortuary practices and the role of jewellery within these rites. Finally, questions of continuity and change in mortuary practices can be addressed by comparing al-Buhais 18 with other, younger, sites in the region.Al-Buhais 18 je neolitsko najdišče v Združenih Arabskih Emiratih. Najdišče obsega grobišče z več kot 480 grobovi, taborom in izvirom vode. Najdišče je interpretirano kot centralni tabor mobilnih živinorejcev v 5. tisočletju BC. Najdenih je bilo 24 000 okrasnih predmetov. Mnogi so bili odkriti v grobovih. Mogoče je rekonstruirati okrasne zbire in prepoznati pravila, ki so veljala pri nošnji okrasa pri različnih skupinah. Predstavljamo nekaj razmislekov o pomenu in vlogi okrasja pri pogrebnih praksah. S pomočjo primerjave najdišča al-Buhais 18 z mlajšimi najdišči predstavljamo oceno kontinuitete pogrebnih praks v regiji

Partner age differences and associated sexual risk behaviours among adolescent girls and young women in a cash transfer programme for schooling in Malawi

Background: Age disparities in sexual relationships have been proposed as a key risk factor for HIV transmission in Sub-Saharan Africa, but evidence remains inconclusive. The SIHR study, a cluster randomised trial of a cash transfer programme in Malawi, found that young women in the intervention groups were less likely to have had a sexual partner aged 25 or older, and less likely to test positive for HIV and HSV-2 at follow-up compared to control groups. We examined the hypotheses that girls in the intervention groups had smaller age differences than control groups and that large age differences were associated with relationship-level HIV transmission risk factors: inconsistent condom use, sex frequency, and relationship duration. Methods: We conducted an analysis of schoolgirls in the Schooling, Income, and Health Risk (SIHR) study aged 13-22 at baseline (n = 2907). We investigated the effects of study arm, trial stage and participant age on age differences in sexual relationships using a linear mixed-effects model. Cumulative-link mixed-effects models were used to estimate the effect of relationship age difference on condom use and sex frequency, and a Cox proportional hazard model was used to estimate the effect of relationship age difference on relationship duration. We controlled for the girl's age, number of partners, study group and study round. Results: Girls receiving cash transfers, on average, had smaller age differences in relationships compared to controls, though the estimated difference was not statistically significant (-0.43 years; 95% CI: -1.03, 0.17). The older the participant was, the smaller her age differences (-0.67 per 4-year increase in age; 95% CI: -0.99, - 0.35). Among controls, after the cash transfers had ended the average age difference was 0.82 years larger than during the intervention (95% CI: 0.43, 1.21), suggesting a possible indirect effect of the study on behaviour in the community as a whole. Across treatment groups, larger age differences in relationships were associated with lower levels of condom use, more frequent sex, and longer relationship durations. Conclusions: Cash-transfer programmes may prevent HIV transmission in part by encouraging young women to form age-similar relationships, which are characterised by increased condom use and reduced sex frequency. The benefits of these programmes may extend to those who are not directly receiving the cash

Spatial-temporal variation of leaf area index and brix in sugarcane

Os objetivos do trabalho foram estudar a variação espaço-temporal do índice de área foliar (IAF) e do teor de sólidos solúveis (Brix) na cana-de-açúcar, em Piracicaba (SP), em 2003 e 2004, utilizando a geoestatística, visando melhorar a simulação da interceptação da radiação solar principalmente no ajuste do coeficiente de extinção. Verificaram-se maiores valores do IAF no ciclo de crescimento da variedade SP 80-3280 em comparação com a RB 85 5156 obtendo valores máximos de 6,41 e 4,27 respectivamente, medidos em 14/1/2004 com grande variação espacial nas áreas analisadas, além de maiores valores do IAF e menores do Brix em locais com maior disponibilidade hídrica, indicativo de atraso da maturação. A única medida do Brix feita em 29/4/2004 das variedades SP 80-3280 e RB 85 5156 indicaram valores médios de 12,86 e 17,06 respectivamente, mostrando a precocidade da RB 85 5156. O uso de valores diários variáveis do coeficiente de extinção em modelos de cultura é recomendado, melhorando a simulação da interceptação da radiação solar, minimizando erros na estimativa da produtividade principalmente quando analisamos diferentes variedades de cana-de-açúcar.The goals of this work were to study the spatial-temporal variation of leaf area index (LAI) and soluble solids (Brix) in sugarcane cultived in Piracicaba, São Paulo State, in the years of 2003 and 2004. Geoestatistic methodology was used aiming improvement in the simulation of solar radiation interception, and specially adjustment of extinction coefficient. During growth cycle larger values of leaf area index were verified in variety SP 80-3280 than in RB 85 5156. Those values ranged from 6.41 to 4.27 respectively, and were measured in 1/14/2004, with large spatial variation. Higher values for LAI and smaller values for Brix were also observed under high water available, indicating a delay in maturation. The only Brix measurement performed in the varieties SP 80-3280 and RB 85 5156 on 4/29/2004 indicated average values of 12.86 and 17.06 respectively, demonstrating the precocity of RB 85 5156. The use of daily variable values of the extinction coefficient is recommended, improving the simulation of solar radiation interception, minimizing mistakes estimating the productivity when different sugarcane varieties were analyzed

Éticas indígenas en discursos coloniales de los Andes y de Quebec : análisis, interpretación y perspectivas

[À l'origine dans / Was originally part of : Thèses et mémoires - FAS - Département de littératures et de langues modernes]Cette thèse est une étude analytique et comparative des conceptions éthiques autochtones, à travers des discours coloniaux de deux régions de l'Amérique : le Pérou et le Québec. Le but ultime de cette étude est permettre de découvrir les principes de ces éthiques des communautés autochtones et de les faire participer au débat et à la création d'éthiques interculturelles et écologiques pertinentes pour le monde contemporain. À cette fin, ce travail se consacre à l'étude des traditions orales autochtones, et plus particulièrement à la littérature de source orale coloniale. Plus précisément, nous étudions deux chroniques coloniales autochtones des Andes : le Manuscrit de Huarochirí et la Relation de Joan Santa Cruz Pachacuti, ainsi que les relations de deux missionnaires jésuites en Nouvelle-France : Paul Lejeune et Jean de Brébeuf. Étant donné que ces textes ne peuvent être considérés comme des transcriptions littérales des traditions orales autochtones, nous optons pour une méthodologie qui prend en compte à la fois les locus de l'énonciation, les traditions discursives et les processus de textualisation de la mémoire, ainsi que les relations contextuelles (référentielles, intertextuelles et interpersonnelles) et les instances d’une analyse « éthicologique ». Du côté des textes des Andes, des dynamiques éthiques synthétisées comme une « éthique de la réciprocité » sont dégagées. Cette dernière se veut hautement écologique, prend en considération la cohabitation avec toutes les entités de l’environnement (humaines et non humaines) et, par conséquent, peut être considérée comme un effort pour répondre aux défis imposés par le contexte dans lequel elles vivent. En ce qui concerne les textes québécois, leurs principes éthiques se résument en une « éthique du respect », celle-ci pouvant également être considérée comme une éthique écologique. De fait, on y observe l’absence d’une réelle séparation entre l’être humain et les autres entités de son milieu, remplacée par une continuité fluide de relations entre celles-ci, formant un « cercle sacré » de relations. À partir de ces résultats, un bilan comparatif est dressé et montre que les différences sont pour la plupart de nature formelle. En effet, les éthiques sont ancrées dans des réalités sociohistoriques différentes puisqu’elles se réfèrent à différents environnements et aux coutumes qui y sont reliés. En termes de similitudes, celles-ci se résument au concept de « cosmoéthique du cercle » qui révèle une conception de l'éthique comme un processus dynamique mettant en jeu non seulement les humains, mais aussi l'environnement et ce qui échappe à l’appréhension palpable du monde. Enfin, une tentative est faite, celle de donner une perspective à certains principes dégagés lors des analyses, montrant qu’elles peuvent impliquer une complexité parfois niée ou écartée par certains philosophes occidentaux contemporains. Ainsi, ce travail montre que l’étude de discours proprement autochtones est une porte d’accès à leurs manières de concevoir l’éthique et peut donc contribuer au travail interculturel de la philosophie et, plus précisément de l’éthique.This thesis is a comparative study of indigenous ethical conceptions, through the analysis of colonial discourses from two regions of the Americas: Peru and Quebec. The aim of this study is to discover the principles of indigenous ethics and have these participate in the creation of and discussion about intercultural and ecological ethics that are relevant to the contemporary world. To this end, this paper is devoted to the study of indigenous oral traditions, and more particularly to colonial literatures based on oral sources. Specifically, we study two indigenous colonial chronicles from the Andes: the Huarochiri Manuscript and the Relation, by Joan and Santa Cruz Pachacuti; we also examine the relations of two Jesuit missionaries in New France: Paul Lejeune and Jean de Brébeuf. Since these texts cannot be considered as direct transcriptions of indigenous oral traditions, we use a methodology that takes into account the locus of enunciation, discursive traditions and processes of textualization of memory; as well as contextual relationships (intertextual, referencial, and interpersonal) and the different instances of an “ethicologic” analysis. Regarding the Andean texts, ethical dynamics are highlighted and then synthesized as an “ethics of reciprocity”. This highly ecological ethics takes into consideration the coexistence of all environmental entities (human and non-human), and may be viewed as an effort of Andean people to respond to the specific challenges they faced. Concerning the texts from Quebec, the ethical principles identified may be summarized as an “ethics of respect”. These may also be viewed as an ecological ethics as they do not perceive a real separation between man and the other entities that inhabit their environment. Rather, they view the relationship between human and non-human entities as a fluid continuity that forms a “sacred circle”. Based on these results we draw a comparative assessment that demonstrates that the difference is mostly formal: ethics are anchored in different socio-historical realities related to environmental differences and the customs associated with these environments. Regarding the similarities between the Peruvian and Quebec indigenous ethics, they may be summarized by the concept of a “cosmoethics of the circle”. This reveals a conception of ethics as a dynamic process that brings into play not only humans, but also the environment, as well as that which escapes a palpable apprehension of the world. Finally, this thesis attempts to lend a perspective on some of the principles outlined in the analysis, by showing that they can involve a complexity that is at times denied or dismissed by contemporary Western philosophers. In summary, this dissertation shows that the study of indigenous discourses, or discourses which give a voice to indigenous people, is a gateway to their ways of thinking about ethics and therefore can contribute to the intercultural work of philosophy and ethics.La presente tesis es un estudio analítico y comparativo de las concepciones éticas indígenas, a través de discursos coloniales de dos regiones de América: Perú y Quebec. La finalidad última de este estudio es la de permitir descubrir los principios de esas éticas indígenas y de hacerlas participar en el debate y creación de éticas interculturales y ecológicas pertinente al mundo contemporáneo. A ese fin, este trabajo se consagra al estudio de las tradiciones orales indígenas, y más particularmente al de la literatura de fuente oral colonial. Concretamente, se hace un estudio de dos crónicas coloniales indígenas de los Andes: el Manuscrito de Huarochirí y la Relación de Joan Santa Cruz Pachacuti; y de las relaciones de dos misioneros jesuitas en Nueva Francia: Paul Lejeune y Jean de Brébeuf. Puesto que estos textos no pueden ser considerados como trascripciones literales de las tradiciones orales indígenas, se ha optado por una metodología que toma en consideración tanto los locus de enunciación, las tradiciones discursivas y los procesos de textualización de la memoria, como las relaciones contextuales (intertextuales, referenciales e interpersonales) y las diferentes instancias de un análisis “eticológico”. Del lado de los textos andinos, se destacan dinámicas éticas que se sintetizan en una “ética de la reciprocidad”, ética altamente ecológica que toma en consideración el convivir con todas las entidades del entorno (humanas y no humanas) y, en consecuencia, que se puede considerar como un esfuerzo para responder a los desafíos impuestos por el contexto en el cual viven. Por lo que se refiere a los textos quebequenses, se identifican principios éticos que pueden ser resumidos como una “ética del respeto”, que también puede ser considerada como una ética ecológica, ya que no se concibe una real separación entre el ser humano y las demás entidades de su entorno, sino más bien una continuidad fluida de relaciones entre ellos, formando un “círculo sagrado” de relaciones. A partir de estos resultados, se elabora un balance comparativo que muestra que las diferencias son sobre todo de orden formal, ya que las éticas se anclan en realidades socio-históricas diferentes por tener que ver principalmente con las diferencias del medio ambiente y de las costumbres que les están asociadas. En cuanto a las similitudes, estas se resumen en el concepto de “cosmoética del círculo”, que releva una concepción de la ética como una dinámica que pone en juego no sólo a los humanos, sino también el medio ambiente y lo que escapa a la aprensión palpable del mundo. Para terminar, se intenta dar perspectiva a algunos principios destacados en el análisis, mostrando que pueden conllevar una complejidad que a veces es negada o descartada por los filósofos occidentales contemporáneos. Así, este trabajo muestra que el estudio de discursos propiamente indígenas, o que dan la palabra al indígena, es una puerta de acceso a sus maneras de concebir la ética y que, por tanto, puede contribuir en una labor intercultural de la filosofía y de la ética