Vaccines for vector control: Exciting possibilities for the future

Guest Editorial.Peer Reviewe

Anaplasma infection and animal reproduction

Trabajo presentado al 11th Congress of Italian Society of Animal Reproduction, celebrado en Ustica, Palermo (Italia) del 19 al 22 de junio de 2013.This research was supported by grant BFU2011-23896 and the EU FP7 ANTIGONE project number 278976.Peer Reviewe

EU cohesion aid to Spain: a data set. Part I: 2000-06 planning period

In this paper we construct a data set on EU cohesion aid to Spain during the planning period 2000-06. The data are disaggregated by region, year and function and attempt to approximate the timing of actual executed expenditure on assisted projects.Structural Funds, EU Cohesion policy

Víctor Raúl Haya de la Torre, el APRA y el Indoamericanismo : Victor Raúl Haya de la Torre, the «Apra» and Indo–Americanism

El propósito de este trabajo es reflexionar sobre la importancia histórica, vigencia y protagonismo de personalidades como la de Víctor Raúl Haya de la Torre, abarcando las ideologías que pretendieron imponer sus proyectos y discursos políticos occidentales en la región. Para referirse al aprismo y al indoamericanismo, es menester preguntarse sobre la densidad romántica de las motivaciones que tuvieron los revolucionarios del siglo XIX y de los de la década del 30 para ejercer sus derechos ciudadanos en tiempos de colonización, dependencia y emancipación en medio de los rudimentarios influjos de la modernización. Preguntarse por qué en aquellos tiempos la Patria era Vida y Muerte, fuente de identidad primordial; qué estaban pensando los ideólogos norteamericanos en las últimas décadas del siglo XIX acerca de América Latina y luego dirigir nuestra mirada a Perú, su círculo serrano y costeño como espacio de contradicción migratoria e intercultural.The purpose of this paper is to reflect upon the historical importance, permanence, and protagonism of personalities such as Víctor Raúl Haya de la Torre, covering the ideologies that tried to impose their occidental projects and political speeches in the region. To make reference to «aprismo» and Indo– Americanism, it is necessary to ask oneself about the romantic density of the motivations the revolutionaries of the XIXth Century and the decade of the 30’s had in order to exercise their citizens’ rights in times of colonization, dependence and emancipation, and in the middle of the rudimentary influx of modernization. Likewise, to ask oneself why in those times Nation meant Life and Death, the source of primordial identity; and to know what were the North American thinkers’ thoughts in the last decades of the XIXth Century about Latin America. Finally, we look in the direction of Perú and its mountain and coastal circuit as a space of migratory and intercultural contradiction.Fil: Fuente, José Alberto de la. Universidad Católica Silva Henríquez (Chile

Integración de Single-Page Application en Liferay

Integración de web Single Page Application en el CMS Liferay.Integration of single-page application web in Liferay CMS

Falta, castigo y penitencia en la religión esquimal. La fiesta de las Vejigas

La cultura esquimal proporciona multitud de ejemplos que ilustran las teorías científicas del complejo mundo animista y shamánico. De hecho, tradicionalmente los esquimales han sido considerados el paradigma ideal de sociedad animista y shamánica junto a algunas otras poblaciones siberianas. Pese a que en repetidas ocasiones se ha afirmado sin tapujos que es un pueblo sin religión, los esquimales poseen un amplísimo repertorio de rituales, ceremonias y festejos que reflejan a la perfección su profundo sentido religioso. La “fiesta de las vejigas” es uno de esos acontecimientos. Los motivos que conducen a su celebración, así como las consecuencias de no llevarlo a cabo, constituyen los tres pilares básicos de la mentalidad religiosa esquimal: la falta, el castigo y la penitencia.Eskimo culture gives us a wide range of examples which illustrate the scientific theories on the complex world of animism and shamanism. As a matter of fact Eskimos have been historically considered as the ideal paradigm of an animistic and shamanic society along some other peoples from Siberia. In spite of the fact that it has been normally affirmed that they are a people without religion, Eskimos have a more than wide repertoire of rituals, ceremonies and celebrations which perfectly reflect on their profound religious feelings. The Bladder Festival is one of these events. The reasons for this celebration as well as the possible consequences of not carrying it out form the basis of religious mentality of Eskimos: fault, punishment and penitence

La narrativa del «post» en Hispanoamérica: una cuestión de límites.

Sin resume

Some thoughts on "Onomastica Manjurica" : strange or amusing names in Manchu

The main goal of this paper is to put forward the hypothesis that (Dynastic) Manchu depreciating names may be relics of a well-known Tungusic(-Eurasian) naming custom. It is a common practice among many Eurasian societies to name children with derogatory terms aiming at averting evil influences or bad luck on them.L'objectiu principal d'aquest article és proposar la hipòtesi que els noms despectius en manxú (dinàstic) podrien ser vestigis d'una coneguda tradició onomàstica tunguso(-euroasiàtica). És una pràctica comuna entre diverses societats eurasiàtiques de posar nom als infants amb termes despectius amb la finalitat d'evitar-los males influències o mala sort.El objetivo principal de este artículo es proponer la hipótesis de que los nombres despectivos en manchú (dinástico) podrían ser vestigios de una conocida tradición onomástica tunguso(-euroasiática). Es una práctica común entre diversas sociedades eurasiáticas poner nombre a los niños con términos despectivos con el fin de evitarles malas influencias o mala suerte

Etymological notes on Aleut (III). With methodological notes on (Eskimo-Aleut) historical linguistics

[EN] The goal of this contribution is twofold: on the one hand, to review two relatively recent contributions in the field of Eskimo-Aleut historical linguistics in which it is proposed that Eskimo-Aleut languages are related genealogically to Wakashan (Holst 2004) and?/or Nostratic (Krougly-Enke 2008). These contributions can be characterized by saying that their authors have taken little care to be diligent and responsible in the application of the comparative method, and that their familiarity with the languages involved is insufficient. Eskimo-Aleut languages belong to a very exclusive group of language families that have been (and still are) used, sometimes compulsively, in the business of so-called “long-range comparisons”. Those carrying out such studies are very often unaware of the most basic facts regarding the philological and linguistic traditions of those languages, as a result of what mountains of very low quality works with almost no-relevancy for the specialist grow every year to the desperation of the scientific community, whose attitude toward them ranges from the most profound indifference to the toughest (and most explicit) critical tone. Since Basque also belongs to this group of “compare-with-everything-you-come- across” languages, it is my intention to provide the Basque readership with a sort of “pedagogical case” to show that little known languages, far from underrepresented in the field, already have a very long tradition in historical and comparative linguistics, i.e. nobody can approach them without previous acquaintance with the materials. Studies dealing with the methodological inappropriateness of the Moscow School’s Nostratic hypothesis or the incorrectness of many of the proposed new taxonomic Amerindian subfamilies (several of them involving the aforementioned Wakashan languages), that is to say, the frameworks on which Krougly-Enke and Holst work, respectively, are plenty (i.a. Campbell 1997: 260-329, Campbell & Poser 2008: 234-96), therefore there is no reason to insist once more on the very same point. This is the reason why I will not discuss per se Eskimo-Aleut–Wakashan or Eskimo-Aleut–Nostratic. On the contrary, I will focus attention upon very concrete aspects of Krougly-Enke and Holst´s proposals, i.e. when they work on “less ambitious” problems, for example, dealing with the minutiae of internal facts or analyzing certain words from the sole perspective of Eskimo-Aleut materials (in other words, those cases in which even they do not invoke the ad hoc help of Nostratic stuff). I will try to explain why some of their proposals are wrong, demonstrate where the problem lies, and fix it if possible. In doing so, I will propose new etymologies in an attempt at showing how we may proceed. The main difference between this and handbook examples lies in the reality of what we are doing: this is a pure etymological exercise from beginning to end. I will try to throw a bit of light on a couple of problematic questions regarding Aleut historical phonology, demonstrating how much work should be done at the lowest level of the Eskimo-Aleut pyramid; it is technically impossible to reach the peak of the pyramid without having completed the base. As far as Aleut is regarded, I will mainly profit not only from the use of the traditional philological analysis of Aleut (and, eventually, of Eskimo) materials, but also of diachronic typology, bringing into discussion what in my opinion seems useful, and in some cases I think decisive, parallels. It is worth noting that this paper makes up yet another part of a series of exploratory works dealing with etymological aspects of the reconstruction of Proto-Eskimo-Aleut, with special emphasis on Aleut (vid. i.a. Alonso de la Fuente 2006/2007, 2008a, 2008b, 2010a), whose main goal is to become the solid basis for an etymological dictionary of the Aleut language, currently in progress