Planetary nebulae in the inner Milky Way

New abundances of planetary nebulae located towards the bulge of the Galaxy are derived based on observations made at LNA (Brazil). We present accurate abundances of the elements He, N, S, O, Ar, and Ne for 56 PNe located towards the galactic bulge. The data shows a good agreement with other results in the literature, in the sense that the distribution of the abundances is similar to those works. From the statistical analysis performed, we can suggest a bulge-disk interface at 2.2 kpc for the intermediate mass population, marking therefore the outer border of the bulge and inner border of the disk.Comment: 2 pages, 1 figure, uses iaus.cls, in press, IAU Symp. 265, Chemical abundances in the Universe: Connecting the first Stars to Planets, Ed. K. Cunha, M. Spite, B. Barbu

Annotated checklist and illustrated key to braconid parasitoids (Hymenoptera, Braconidae) of economically important fruit flies (Diptera, Tephritidae) in Brazil

The braconid parasitoids of fruit-infesting flies have been more intensively studied from the middle to late 1990s, when taxonomic research was restarted in Brazil. At the same time, efforts toward the biological control of fruit flies intensified, and an exotic species, Diachasmimorpha longicaudata, was introduced. In the decade 2010, another exotic species, Fopius arisanus, was introduced, and two new species of Doryctobracon were described. Currently, 12 species of braconids from the subfamilies Alysiinae (two species) and Opiinae (10 species) are associated with fruit flies of economic importance in Brazil, two of which are introduced species. More than half of the species belong to the genus Doryctobracon, with D. areolatus (Szépligeti) the most widely distributed species in Brazil.Fil: Fidelis Marinho, Claudia. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro de Investigaciones y Transferencia de Catamarca. Universidad Nacional de Catamarca. Centro de Investigaciones y Transferencia de Catamarca; ArgentinaFil: Costa, Valmir A.. Universidade Estadual de Campinas; BrasilFil: Zucchi, Roberto A.. Universidade do Sao Paulo. Escola Superior de Agricultura Luiz de Queiroz; Brasi

Building an Indigenous Museum in the Vatican: Some Papuan Directions for Indigenising Museums

Debates around the significance, function and social value of museums are still challenging museum practices and models. In particular, the demands of “source communities” for self-representation and self-emancipation in the global community continue to call into question the role of the museum as a catalyst for promoting social change across cultures. In this paper, I push this question further by discussing the desires  of a group of Roman Catholic woodcarvers in central Asmat (Indonesian Papua) to build a museum for exhibiting their carvings in the Vatican. To them, the Vatican is not only the sacred centre of Catholicism but also an integral part of their mythical world of ancestors. After a brief examination of their considerations, I attempt to put their ambitious museum idea into dialogue with current debates on “the postcolonial museum” to highlight how it can dictate new directions for indigenising museums

Tempo e Eternidade em Santo Agostinho

Toda discussão agostiniana acerca da relação tempo-eternidade nasce da necessidade combater os maniqueus, e de tabela todos aqueles que afirmavam a eternidade do mundo, os quais negavam o princípio judaicocristão da Criação ex nihilo. Santo Agostinho, utilizando o livro escriturístico do Gênesis para dar fundamento revelacional, e a Filosofia neoplatônica, para dar suporte filosófico à referida tese, acabou por distanciar-se não do só maniqueísmo, mas próprio do neoplatonismo que lhe serviu de alicerce filosófico para refutar aqueles.Every Augustinian disputation regarding to time - eternity relation arises from the need of combating the Manicheans and, by indirection, all those ones that affirmed, asserted world eternity, that denied ex nihilo Jewish - Christian Creation principle. Saint Augustine, departing from Genesis Scriptural Book in order to present a revelational founding and neoplatonic philosophy, in order to impart philosophic maintenance to the above - mentioned thesis, has ended up by moving away from not only Manichaeism, but from Neo-Platonism itself which has worked as philosophical foundation for contesting those ones

O problema da moral no sistema cosmológico/soteriológico Necessitarista maniqueísta

Manicheism is founded in two world originating ontological principles: Good or Light, presented by the sun and Evil or Darkness, personinified in the matter. From this ontological dualism proceeds the idea which man is not responsible to the evil he practices according to, but this-one (evil) is to be blamed to his bad nature, in other words evil is inherent to his corporal nature. Hence, strictly speaking, there is no real evil in manicheism, but only natural evil. However, paradoxally, manicheism refers to a duty Moral, which through the man good part (the soul) must struggle in order to be liberated from matter´s bonds (the boddy), through an ascetical rigorous life, materialized in three commandments observance, the to called three seals: mouth, hands and breast seals.Manicheism is founded in two world originating ontological principles: Good or Light, presented by the sun and Evil or Darkness, personinified in the matter. From this ontological dualism proceeds the idea which man is not responsible to the evil he practices according to, but this-one (evil) is to be blamed to his bad nature, in other words evil is inherent to his corporal nature. Hence, strictly speaking, there is no real evil in manicheism, but only natural evil. However, paradoxally, manicheism refers to a duty Moral, which through the man good part (the soul) must struggle in order to be liberated from matter´s bonds (the boddy), through an ascetical rigorous life, materialized in three commandments observance, the to called three seals: mouth, hands and breast seals.O maniqueísmo fundamenta-se na afirmação de dois princípios ontológicos originantes do mundo: o Bem ou a Luz, representado no sol, e o Mal ou as Trevas, personificado na matéria. Desse dualismo ontológico, deriva a idéia de que o homem não é responsável pelo mal que pratica, mas esse é culpa de sua natureza má, ou o mal está inerente à sua natureza corpórea. Daí que, a rigor, não existe mal moral no maniqueísmo, mas apenas mal natural. Entretanto, paradoxalmente, esse fala de uma Moral do dever, através da qual a parte boa do homem (a alma) deve lutar para libertar -se das amarras da matéria (o corpo), mediante uma rigorosa vida ascética, concretizada na observância dos três mandamentos chamados de três selos: o selo da boca, das mãos e dos seios