Climate effects of recycled fertilizers and biochar: emissions of nitrous oxide, methane and ammonia in a field experiment

Background Nitrogen (N) fertilizers are essential for crop production. Farmyard manure and slurry traditionally constitute about half of the total N inputs into crop production in Switzerland. Recycled fertilizers such as biogas slurry, liquid digestates and compost enable simultaneous energy production and closing of nutrient cycles. There is evidence that recycled fertilizers can help to increase N use efficiencies and to improve N supply in organic farming. Biochar amendment has shown a potential to mitigate soil greenhouse gas (GHG) emissions, in particular nitrous oxide (N2O) emissions. Here, we combine one of the liquid recycled fertilizer treatments with biochar. In a 2.5-years on-farm experiment, we quantify GHG emissions and further gaseous N-losses via ammonia (NH3) emissions

Increased susceptibility to Trichuris muris infection and exacerbation of colitis in Mdr1a-/- mice

AIM: To investigate the influence of Trichuris muris (T. muris ) infection in a mouse model of genetic susceptibility to inflammatory bowel disease, Mdr1a-/-. METHODS: Mdr1a-/- mice were housed under specific pathogen free conditions to slow the development of colitis and compared to congenic FVB controls. Mice were infected with approximately 200 embryonated ova from T. muris and assessed for worm burden and histological and functional markers of gut inflammation on day 19 post infection. RESULTS: Mdr1a-/- mice exhibited a marked increase in susceptibility to T. muris infection with a 10-fold increase in colonic worm count by day 19 pi compared to FVB controls. Prior to infection, Mdr1a-/- exhibited low-level mucosal inflammation with evidence of an enhanced Th1 environment. T. muris infection accelerated the progression of colitis in Mdr1a-/- as evidenced by marked increases in several indicators including histological damage score, mucosal CD4+ T-cell and DC infiltration and dramatically increased production of proinflammatory cytokines. CONCLUSION: These data provide further evidence of the complex interaction between T. muris and an inflammatory bowel disease (IBD)-susceptible host which may have relevance to the application of helminth therapy in the treatment of human IBD

Esters bøger. Tekstvarianter som rewritten scripture

Artiklen diskuterer forskellene i teologi og persontegning mellem den hebraiske (MT) og de græske (Septuaginta og Alpha-teksten) udgaver af Esters bog, sådan som de kommer til udtryk gennem omarbejdelsen og tilføjelserne til den hebraiske Esters bog. De græske versioner giver gennemgående en mere fyldig og psykologiserende fremstilling af hovedpersonerne, og tilføjelsen af Mordokajs vision og dennes tolkning (TilfEst A og F) ændrer på balancen mellem Ester og Mordokaj og gør Mordokaj til en profetisk seer på linje med Josef og Daniel. Endelig peges på genskrivningens nødvendighed for Esterbogens overlevelse som autoritativ litteratur i den antikke jødedo

Hvordan jøderne blev til jøder i Esters bog. Nogle overvejelser over religion, etnicitet, genbrug, mimetisk vold og meget mere

Artiklens hensigt er at vise betydningen af etnicitet i Esters Bog. Ved fortællingens begyndelse er יהדיםה (hajjehudîm) blot ét blandt mange befolkningsgrupper i Perserriget, mens de ved dens slutning er blevet til en jødisk religiøs enhed. Dette sker gennem kampen mod deres ”fjender,” dvs. de persere, der ikke ”bliver jøder”. Denne kamp tolkes som udtryk dels for en fællesskabsskabende effervescens (Durkheim), der bedst forstås gennem Purimfestens karnevaleske karakter, dels for mimetisk rivalisering (Girard), personificeret gennem Haman og Mordokaj. Purim og Esters Bog står således i en gensidigt nødvendig fortolkningsrelation og medvirker til dannelsen af en egentlig jødisk identitet i antikke

Profeten Jeremias og genopbyggelsen af national identitet

The Book of Jeremiah can be read as a contribution to the struggle for the rebuilding of the exilic and post-exilic nation of Israel. Based on social-anthropological theories about the conditions of the life of refugees, presented by the American biblical scholar Daniel Smith-Christopher, the polyphonic Book of Jeremiah is presented as a text with a “V-structure”: The first half of the book represents a dystopian disclosure of Israel’s culpability while the second offers a utopian message of hope for the nation. Such a message needs authority, and this authority is reinforced by the strong identification of the prophet with (the word of) God. This article presents the literary persona of the prophet as partly dissimilated from the people and assimilated to God and partly in conflict with God as a role model for the people in its suffering

Tilbage til Abraham

How can we understand the figure of Abraham in Genesis 22? Should he necessarily be understood as the ultimate example for the believer, Jewish, Christian (or Muslim)? And is Kierkegaard’s radicalization of the exposition of Gen 22 in the New Testament Letter of James the only way of taking this text seriously? This article is an exegetical effort to understand the Aqedah as an indispensable narrative by and for a traumatized person (or people) who feels that his (or its) life is no more than “a test case” in the hands of God. Hereby, new aspects are added to the understanding of the narrative, which is seen as an expression of deep despair. Can a (historical-)critical reading of Gen 22 in the light of theories of trauma create space for a modern reconciliation withKierkegaard’s ”Knight of Faith”? And do we not then need, after all, with Troels Nørager to ”take leave of Abraham”

Rezyklierte Phosphordünger - was die Branche davon hält

Phosphor in Abwässern muss ab 2026 rückgewonnen werden. Was halten Landwirte und andere Düngeexperten davon

Haman, Mordokaj og magten over jøderne. Af en imitators bekendelser

René Girards fundamental-antropologi, der fokuserer på begrebet “mimetisk begær”, anvendes i denne artikel på forholdet mellem skurken Haman og helten Mordokaj i den gammeltestamentlige Esters bog. Deres begær efter det fælles objekt, magten over Perserriget og dets konge, fører til mimetisk inspireret, gensidig vold. Haman får kongen til at udstede et dekret om en pogrom mod jøderne i Persien som hævn over en fornærmelse fra Mordokaj, men pogromen afværges af et moddekret, som Mordokaj (og Ester) får kongen til at udstede, da Haman er faldet i unåde. Ifølge dette må jøderne forsvare sig, hvilket medfører drab på 75.000 persere. I den sociale kontekst, den antikke jødedom, kan denne afsluttende vold mod syndebukke imidlertid føre til en moralsk krise, der opløser den kollektive respektabilitet. Det giver derfor god mening at skjule volden i den karnevaleske effervescens, som er til stede i Purim-festen, der netop fejrer sejren over perserne i Esterbogen.René Girard’s fundamental anthropology focuses on the concept of “mimetic desire”. In this article, Girard’s theory is applied to the relationship between Haman, the villain, and Mordecai, the hero, in the Old Testament Book of Esther. Their desire for the common object, the power over the Persian Empire and its king, leads to reciprocal violence inspired by mimetic desire. Haman persuades the king to write an edict instigating a pogrom against the Jews in Persia as revenge for an insult made by Mordecai. The pogrom is fended off by means of a counter-edict which allows the Jews to defend themselves. This leads to the slaughter of 75.000 Persians. In the social context, antique Judaism, however, this final violence against scapegoats might lead to a moral crisis that would dissolve the collective respectability. Thus, it makes sense to hide the violence in the carnivalesque effervescense which is present in the Purim feast, celebrating the victory over the Persians in the Book of Esther. &nbsp

Profeterne som litterære personae

The interest within early historical-critical exegesis for the religiouspersonality of the Old Testament Prophets has changed within parts of recent exegesis to a quest for the presentation of the prophets as literary personae. This article presents the early approach to the prophets, introduces the concept of persona from a literary and anthropological perspective as a literary strategy and a “mask” and divine mouthpiece, and connects it with the genre of ancient biography. These approaches are applied to the prophetic book of Ezekiel suggesting that this book be considered not as historiography but as a theological-literary presentation of its message through the life and acts of the literary persona of Ezekiel. The article ends with considerations of Old Testament communication of normativity through prophetic narrative