bluuebunny/crossref_metadata_2025_split huggingface dataset:
Embodying “you”: Levinas and a question of the second person
Authors: Clarkson Carrol 
Published: April 2006

Abstract
In this paper I examine the effects of considering
Levinas’s philosophy of the relation to the Other as a relation to a second
person “you,” rather than to a third person “he.” To think of the Other as “you”
sheds further light on the ethical encounter that Levinas terms the “Saying:” it
provokes us to think of the event of reading a literary text as an event of the
Saying. In the dynamic potential of the literary text to instantiate an “I” and
a “you” (which is to say, an addresser and an addressee) each time it is read,
and in ways that cannot be exhaustively predicted or epistemologically saturated
in advance, the artwork effects an open yet responsive encounter with the
Other.
Semiotic systems of works of visual art: Signs, connotations, signals
Authors: Somov Georgij Yu. 
Published: April 2006

Abstract
The analysis of works of visual art illustrates
typical groups of elements and interrelations, which form semiotic systems of
these works. Specific systems of connotations and their relations with semantic
structures, paradigmatics, and typical signal structures are described. Like in
linguistic texts, different levels are formed in complex images. The following
basic level types are distinguished: sems and other units of semantic level;
signs subdivided into: icons of represented objects and connotative sign
formations; representamens of basic signs as interpreted by Charles Peirce,
including those of connotations, and signals referred to as basic perceptive
integer units forming an individual level.
What you should know to survive in knowledge societies: On a semiotic understanding of ‘knowledge’
Authors: Hoffmann Michael H. G. , Roth Wolff-Michael 
Published: April 2006

Abstract
Different situations — like school and workplace
— demand different forms of knowledge. Even more important, in particular
for lifelong learning, are forms of knowledge we need for managing movements
between those situations. To develop a better understanding of how to
‘navigate’ knowledge boundaries, this paper analyzes, firstly, interviews with
scientists interpreting familiar and unfamiliar graphs. Our goal is to identify those
forms of knowledge that should receive special attention in education. Secondly,
the article elaborates — based on Peirce’s semiotics — an epistemologically
reflected semiotic model to describe the role and conditions of knowledge
necessary for crossing knowledge boundaries.
It took Spinoza and structuralism to teach Deleuze that meaning is not necessarily attributed to the cinematic sign
Authors: Dawkins Roger 
Published: April 2006

Abstract
In his books on the cinema, Gilles Deleuze describes
the sign as an expression of semiotic matter. Importantly, expression is a
process whereby semiotic matter is molded into form (sign), but this process is
not rightfully guided by any structure transcendent to semiotic matter itself.
It is the result of matter’s self-modulation. Using an early essay of Deleuze’s
called ‘How do we recognize structuralism?’, I take a closer look at the cinema
books and unpack exactly what is involved in the process of expression, and the
implications of expression for established ideas of the sign and meaning in
semiotics.
The aqueous complexation of thorium with citrate under neutral to basic conditions
Authors: Felmy Andrew R. , Cho Herman , Dixon David A. , Xia Yuanxian , Hess Nancy J. , Wang Zheming 
Published: April 2006

Summary
The aqueous complexation of thorium with citrate was investigated under neutral to basic conditions and over a broad range of ionic strengths. The solubility data for ThO2(am) as a function of citrate concentration indicate the presence of stable species with citrate-to-metal ratios of between two to three. The dependence of the ThO2(am) solubilities on hydrogen ion concentration can also be readily explained by the classical assumption of hydrolysis of the central Th(IV) ion to form mixed thorium-hydroxide-citrate complexes. 13C NMR spectra of the species in solution confirm that the citrate-to-metal ratio of the species in solution is between two and three and show that the citrate attaches to the metal in a bidentate fashion through oxygens on the α-carboxylate and α-alkoxyl groups, rather than through the carboxylate groups. The 13C NMR spectra, as well as a density functional theory (DFT) electronic structure study of the presumptive complexes, suggests that the associated α-hydroxyl proton can be displaced during complex formation. These findings indicate an alternative explanation for the observed changes in solubility as a function of hydrogen ion concentration, the displacement of protons from the citrate alkoxyl groups via metal binding. Removal of protons from the alkoxyl groups or hydrolysis of the central Th(IV) cannot be distinguished by thermodynamic measurements, however the species with the α-hydroxyl proton removed (i.e. ThOH(Cit)2
5- and Th(Cit)3
8-) would appear to better represent the microscopic binding. Apparent equilibrium constants for the solution phase reactions of these species and the hydrous thorium oxide have been calculated as a function of ionic strength.
Production of [124I]-iodine on an 11 MeV cyclotron
Authors: Nye Jonathon A. , Avila-Rodriguez Miguel A. , Nickles Robert J. 
Published: April 2006

Summary
The radiohalogen, 124I, was produced by the 124Te(p,n) reaction from a glassy 124TeO2/6%Al2O3 melt on an 11 MeV proton cyclotron. A 20-degree inclined target withstands beam currents up to 20 μA with no physical damage to the substrate surface. Radioiodine was removed from the glassy melt by dry distillation techniques and trapped on cooled platinum wire. The radiochemical purity, determined by ion chromatography, shows a stable product in the iodide form over a lifetime of weeks.
TNF-α in Cancer Treatment: Molecular Insights, Antitumor Effects, and Clinical Utility
Authors: van Horssen Remco , ten Hagen Timo L. M. , Eggermont Alexander M. M. 
Published: April 2006

AbstractLearning ObjectivesAfter completing this course, the reader will be able to: Discuss the role of TNF-a in cancer survival and apoptosis.Describe the mechanism of chemotherapy potentiation by TNF-a.Explain the selective targeting of tumor vasculature by TNF-a.Discuss TNFR-1 and TNFR-2 signaling.Access and take the CME test online and receive 1 AMA PRA category 1 credit at CME.TheOncologist.comTumor necrosis factor alpha (TNF-α), isolated 30 years ago, is a multifunctional cytokine playing a key role in apoptosis and cell survival as well as in inflammation and immunity. Although named for its antitumor properties, TNF has been implicated in a wide spectrum of other diseases. The current use of TNF in cancer is in the regional treatment of locally advanced soft tissue sarcomas and metastatic melanomas and other irresectable tumors of any histology to avoid amputation of the limb. It has been demonstrated in the isolated limb perfusion setting that TNF-α acts synergistically with cytostatic drugs. The interaction of TNF-α with TNF receptor 1 and receptor 2 (TNFR-1, TNFR-2) activates several signal transduction pathways, leading to the diverse functions of TNF-α. The signaling molecules of TNFR-1 have been elucidated quite well, but regulation of the signaling remains unclear. Besides these molecular insights, laboratory experiments in the past decade have shed light upon TNF-α action during tumor treatment. Besides extravasation of erythrocytes and lymphocytes, leading to hemorrhagic necrosis, TNF-α targets the tumor-associated vasculature (TAV) by inducing hyperpermeability and destruction of the vascular lining. This results in an immediate effect of selective accumulation of cytostatic drugs inside the tumor and a late effect of destruction of the tumor vasculature. In this review, covering TNF-α from the molecule to the clinic, we provide an overview of the use of TNF-α in cancer starting with molecular insights into TNFR-1 signaling and cellular mechanisms of the antitumor activities of TNF-α and ending with clinical response. In addition, possible factors modulating TNF-α actions are discussed.
Some Notes on the Political Organization of the Venda-speaking Tribes
Authors: Lestrade G. P. 
Published: April 2006

Opening ParagraphThe following notes are based mainly on information collected by the writer at Mbilwi (‘Sibasa’) from members of Mphaphuli's tribe, and at Tshakhuma (‘Tshakoma’) from members of Madzivhandila's tribe, and supplemented elsewhere in the Venda area. Obviously, over such a large region, a number of variations from the norm here indicated may be expected to exist; but it is thought that what is here given represents in substance, if not in all details, Venda law and custom in respect of this sphere of this people's life
The Place of the North-Eastern Transvaal Sotho in the South Bantu Complex
Authors: Krige Eileen Jensen 
Published: April 2006

Opening ParagraphThe Sotho of the North-Eastern Transvaal Lowveld occupy an area with fairly well-marked geographical boundaries. To the east, the Game Reserve, low-lying, unhealthy, very sparsely populated even in the old days, remains an effective barrier to contact with and further migrations from the Shangana-Tonga of Portuguese East Africa. South are the Olifants River and the towering Drakensberg range curving north-west then northwards to merge into the well-marked escarpment on the west dividing Lowveld from Highveld. On the north the Klein Letaba river roughly demarcates our area from the Venda and the Shangana-Tonga of the Knobnose Location. The Sotho-speaking Venda of Tswale and Moila, who fall well within this area, resemble in culture their Sotho-ized neighbours more than their own Venda kin to the north; but the Shangana- Tonga, who occupy most of the lower-lying eastern and north-eastern portion of the area and comprise at least one-third of its total population, are unassimilated strangers of different stock coming from the north-east and east. They have been entering since about 1840, usually in small bands, at first seeking the protection of and subjecting themselves to the Sotho owners of the land. On the arrival of the white man, some of their headmen were granted independent locations which have served as nuclei for the building up of more united tribal groups. (See accompanying map.)
Notes on the Osu System among the Ibo of Owerri Province, Nigeria
Authors: Leith-Ross S. 
Published: April 2006

Opening ParagraphThe Ibo of Owerri Province form a compact mass living in what are perhaps best termed village-areas, straggling ‘garden cities’ covering a large area of ground, and where huts either stand in little unprotected bunches or in walled compounds with farmlands and forest between. The few towns, in the European sense of the word, that exist are semi-artificial and date from after the British occupation. Schools and churches are multiplying quickly, but the bulk of the dense population is still pagan and illiterate. It is composed almost exclusively of farmers who, in certain districts, are also oil-nut gatherers. These Ibo are intensely democratic, recognizing no central tribal authority and though coming apparently from the same stock and speaking the same language (although with strong dialectical differences) are curiously individualistic. Their compatriots, living in another village-area only a few miles away but unrelated by ties of kinship, are considered as ‘foreigners’', all bearers of the worst possible characters and capable of the darkest crimes. Daily habits, methods of farming, methods of building, taboos, religious conceptions, vary bewilderingly so that the investigator finds, after months of work, that he has still nothing but bits and pieces that form no coherent whole. All he can do is to pick out a few of the pieces which seem to him significant and describe them to the best of his admittedly limited knowledge in the hope that others may find the links between them.
Initiation Rituals of the Bushong
Authors: Vansina J. 
Published: April 2006

Opening ParagraphAmong the different tribes of the Kuba group, three forms of initiation rites are practised: the eastern tribes (Ngende, Ngongo, and the Shoowa) follow a common form, the Kete of the Luebo region have their own, and the Bushong of the south have yet another form.I was initiated according to the Bushong rites at the village of Mapey in the south from 23 October to 9 November 1953. Initiation rites at the capital have fallen into disuse and, apart from the capital, may only be performed in villages which pay a special tribute to the king and are known as ‘royal villages’. The people of Mapey allowed me to be initiated because the king himself vouched for me, and because they hoped that I would refute the allegations of immorality brought by the missionaries.
On joking relationships
Authors: Radcliffe-Brown A. R. 
Published: April 2006

Opening ParagraphThe publication of Mr. F. J. Pedler's note on what are called ‘joking relationships’, following on two other papers on the same subject by Professor Henri Labouret and Mademoiselle Denise Paulme, suggests that some general theoretical discussion of the nature of these relationships may be of interest to readers of Africa.
Concepts of the Soul among the Akan of the Gold Coast
Authors: Meyerowitz Eva L. R. 
Published: April 2006

Opening ParagraphWhen the bi-sexual deity of the cosmos Nyame Amowia, visible as the moon, gave birth to the Sun god, she gave him her kra, her eternal soul or life-giving power; hence his name, the Only Great Nyame (Nyame; ko- only; pɔn- great) generally drawn together as Nyankopɔn. The kra is also envisaged as bi-sexual; its female aspect is believed to be the substance or body of the moon and sun, i.e. fire, while its male aspect is the spirit, the essence, the spiritual, or that which is truly divine.
Secondary Marriage in Northern Nigeria
Authors: Smith M. G. 
Published: April 2006

Opening ParagraphDuring the past fifty years certain interesting marriage practices have been reported for various tribes in Northern Nigeria by a number of writers, but so far not much attention has been directed towards classification and analysis of the institutions concerned. This is attempted in the present paper, mainly on the basis of field-work among two tribes of Zaria Province, Northern Nigeria—the Kadara and the Kagoro—both of which practise an institution here referred to as secondary marriage, though their cultures are otherwise strikingly different.
The Sanusi of Cyrenaica
Authors: Evans-Pritchard E. E. 
Published: April 2006

Opening ParagraphIn August 1944, after more than twenty years of exile, His Eminence al-Sayyid Muhammad Idris, the Head of the Islamic Order of the Sanusiya, paid a visit to Cyrenaica as the guest of the British Administration of that country. The following account of the Sanusi of Cyrenaica may be of interest, since though the Sanusi became well known to us during the last war, and even better known during the present war, in which they have been our Allies, few of those who have met them in their country know their history.
Some Social Aspects of Lugbara Myth
Authors: Middleton John 
Published: April 2006

Opening ParagraphThe Lugbara are a Sudanic-speaking people of the Nile-Congo divide and number 242,000, of whom two-thirds live in north-western Uganda and the remainder in the adjoining area of the Belgian Congo. Their political system is a segmentary one, with no form of centralized political authority. There is a system of polysegmentary patrilineages, the largest series of which are the exogamous units. Within the territorial section associated with the agnatic core provided by such a lineage there is, or was, the obligation to settle disputes by discussion between the parties concerned so that feud was avoided, and it was only between these sections that a permanent state of hostility could exist. Each of these territorial sections consists on an average of some 4,000 people living in an area of some twenty-five square miles. They, the largest of the groups called suru by Lugbara, and which I refer to as maximal sections based on maximal lineages, are the largest political units of the system. Like the three levels of segmentation within them, they bear specific names, most of which are found in all parts of Lugbara. I call these names clan-names.
Native and Trade Currencies in Southern Nigeria during the Eighteenth and Nineteenth Centuries
Authors: Jones G. I. 
Published: April 2006

IntroductionIn this paper an attempt is made to combine contemporary field work with historical data in the study of certain early currency systems of Southern Nigeria with special reference to the Rivers Province.My historical sources for the period up to the eighteenth century are Pacheco Pereira, Dapper, and John and James Barbot, mainly the last three; for the early nineteenth century mainly Captains Adams and Bold, together with the other sources detailed in the bibliography. For ethnographical data I have had to rely on Talbot supplemented by my own work during the period 1927 to 1946; and during a period of more recent field work in the Rivers Province and Old Calabar in 1956 I was able to make a specific study of the traditional political and economic systems of the Oil Rivers Ports.
The Ohu System of Slavery in a Northern Ibo Village-group
Authors: Horton W. R. G. 
Published: April 2006

Opening ParagraphThe village-group of Nike occupies an area of some 200 square miles to the immediate north-east of Enugu, capital of the Eastern Provinces of Nigeria. It comprises 24 villages with a total population of 9,600, a figure which gives the average density of the group as 48 per square mile—one of the lowest in Ibo country.Traditions in neighbouring groups, as well as in Nike itself, affirm that before the advent of the British Administration the people of Nike were the principal slave-traders in northern Ibo-land. The first mention of the group in the history of colonial Nigeria appears in an account submitted by the Assistant District Officer, Obubra, of some exploratory journeys undertaken amongst the northern Ibo in the year 1905. Remarking, with the true empire-builder's sang-froid, that ‘the whole area seems relatively quiet and well-disposed…cannibalism and human sacrifice are more or less general’, the officer encloses an interesting sketch-map of the north-eastern section of Ibo-land which shows the Nike group to have been the main trading cross-roads of the whole of this area.
An Ethiopian Argot of People Possessed by a Spirit
Authors: Leslau Wolf 
Published: April 2006

Opening ParagraphThe official religion in Ethiopia is Christianity, a part of the Ethiopian population are Moslems, others, called Falasha, are of Jewish faith, still others are pagans. Whatever their religious beliefs, Ethiopians have in common a belief in the spirit called zar. The name is of non-Semitic origin, probably derived from the name of the supreme divinity of the pagan Cushites, the God-Heaven called in Agau ğar, and in Sidamo languages: Kaffa yarō, Buoro darō. This ancient pagan god is regarded in christianized Abyssinia as a malevolent genius. Although the official church, Christian or Moslem, condemns the belief in zar and the practices connected with it, the current opinion is that everyone ‘has a zar’.
The Karamajong Cluster
Authors: Gulliver P. H. 
Published: April 2006

Opening ParagraphWithin the Nilo-Hamitic group of tribes in East Africa is a sub-group, the tribes of which speak closely related dialects. So close are these dialects that a native speaker of any one can understand a speaker of any other. In the normal intercourse between the peoples this does in fact happen constantly. Linguistically this group of dialects might be called the Teso Dialect Cluster, after the tribe of that name.
Moča, a Tone Language of the Kafa Group in South-Western Ethiopia
Authors: Leslau Wolf 
Published: April 2006

Opening ParagraphMoča is a dialect of the Kafa cluster, in the south-west of Ethiopia. It is spoken in the province of Ilubabor, to the west of Kafa, extending north across the river Baro. The language is called Šäkka by the Moča themselves; the term Moča is used by the Galla and by the Europeans.The dialects of the Kafa cluster are: Kafa spoken in the province of Kafa, between the rivers Omo and Goǧeb to the north and the Gimira tribes to the south; Boša (or Garo) spoken to the north of the river Goǧeb, and west of Omo; and Moča.
Kuria Generation Classes
Authors: Ruel M. J. 
Published: April 2006

Opening ParagraphThe importance of age as a factor of social grouping amongst East African peoples has long been recognized. Amongst the Kuria, a Bantu-speaking people who have been culturally influenced by Nilo-Hamitic neighbours, two distinct forms of age-grouping exist. In one ‘age-sets’ are recruited at regular provincial ceremonies of initiation, the historical sequence of sets then serving to rank their members by age seniority. In the other ‘generation classes’ are recruited according to a fixed cycle of named classes where the children of the men of one class are automatically ascribed membership of the succeeding class and where norms of coevality apply to each class in sequence. These two forms of age-grouping are institutionally distinct (status in one is in no way ‘tied’ to status in the other) and they operate in different ways within the society. Although both belong to what may empirically be called Kuria age-organization, they can conveniently be described separately. The following paper describes the generation classes.
Idu: A Creator Festival at Okpoma (Brass) in the Niger Delta
Authors: Alagoa Ebiegberi Joe 
Published: April 2006

IntroductionIn a brilliant analysis of Kalahari religion, Robin Horton has suggested that ‘Kalahari readiness to identify their unitary tamuno with the Christian God, and to give it active worship in such a guise’, may be explained by the fact that ‘Christian evangelism coincided with a growing irruption of the wider world outside into the narrow enclave of village life, and hence with a growing need to come to terms with this wider world’. Mr. Horton may not have meant to draw this conclusion, but this assessment could be read to suggest that among the Kalahari there had been no ‘active worship’ of the Creator God until Christian missionaries arrived with the European trader and consul, that it was this irruption of the outer world that gave the Kalahari villager a reason for seeking actively to worship tamuno, the missionary arriving at the opportune moment to teach him how. The following account of a Creator festival and ritual among the Nembe or Brass people, living adjacent to the Kalahari in the Niger Delta, should serve to confirm that active worship of a supreme being antedated the establishment of Christian missions. As with the Kalahari, there was a later identification of the Nembe God with the Christian, but this did not mark the beginning of active worship. The impact of the new forces has, however, resulted in the giving up of traditional modes of worship for the new Christian procedures which are thought to be more effective, and the idu festival described here has not been performed for over a decade.
Lineage and Locality among the Mba-Ise Ibo
Authors: Ardener Edwin 
Published: April 2006

Opening ParagraphAcross the central area of Ibo country, in the Eastern Region of Nigeria, is a thickly populated belt in which population growth has rarely resulted in the development of compact urban or quasi-urban centres, except under exceptional, generally modern, conditions. Typically, the population is spread so evenly throughout the palm-forest that it is difficult to believe that concentrations of over 1,000 persons per square mile are now quite commonplace. The population of Mba-Ise is 186,300 in only about 167 square miles, with a migrant population elsewhere of about 30,000. This type of settlement has put a special imprint on social organization in the area, and some of the interrelationships between lineage, territorial organization, and other kinds of groupings are indicated in this article.