Auswahl der wissenschaftlichen Literatur zum Thema „Kupigwa“

Cilj ovog rada je utvrditi razlike u kemijskom profilu aromatskih spojeva vina dobivenih od šumskih i kultiviranih kupina. Hlapljivi spojevi su izolirani metodom ekstrakcije vršnih para na krutoj fazi (HS-SPME) korištenjem sivog vlakna s DVB/CAR/PDMS ovojnicom. Analiza izoliranih hlapljivih spojeva provedena je pomoću vezanog sustava plinska kromatografija-masena spektrometrija (GC-MS). U uzorku vina od šumske kupine je identificirano 27 spojeva (ukupno 93,7 %), dok je kod uzorka vina od kultivirane kupine identificiran 21 spoj (ukupno 92,3 %). U vinu od šumskih kupina je prisutno značajno više monoterpena i norizoprenoida koji su nositelji primarne arome kupine. U vinu od šumskih kupina je prisutno više viših alkohola, a kod vina od kultiviranih kupina više estera, stoga bi u tehnološkom postupku trebalo obratiti pažnju na temperaturu fermentacije koja je jedan od najbitnijih čimbenika za nastanak ovih spojeva.

Two new genera of jumping spiders are proposed to include new heliophanines from Brazil. Kupiuka gen. nov. is based on the type species K. extratheca sp. nov. and Plesiopiuka gen. nov. is based on P. simplex sp. nov., both from the State of Amazonas. Besides its type species, Kupiuka includes K. murici sp. nov. from the State of Alagoas, K. overalli sp. nov. from the State of Pará, K. taruman sp. nov. and K. adisi sp. nov. from the State of Amazonas, K. heteropicta sp. nov. and K. vochysiae sp. nov. from the State of Mato Grosso and K. paulista sp. nov. from the State of São Paulo.

Watoto wengi wanapitia changamoto nyingi miongoni mwa walezi wao na wanajamii. Kutokana na yale wanayoyapitia pamoja na mazingira duni wanamoishi, watoto wengi hukosa mwelekeo dhabiti wa kimaadili hivyo basi kukosa mahitaji yao ya kuwawezesha kuwa na hulka zinazokubalika katika jamii. Mtafiti alinuia kuchanganua vitabu vya fasihi ya watoto ili kubainisha iwapo vitabu hivi vinaweza kutekeleza mahitaji ya watoto kupitia migogoro au changamoto vitabuni. Vitabu teule vilivyotumiwa katika utafiti vilikuwa Ahaa! Roda (2017) kilichoandikwa na Tom Nyambeka na Mwisho wa Ujambazi (2017) naye Yahya Mutuku. Nadharia iliyotumika katika utafiti huu ni nadharia ya Maadili na nadharia ya Uhalisia. Njia za utafiti zilizotumiwa ni hojaji na upekuzi wa yaliyomo kwenye vitabu teule vya fasihi ya watoto. Data iliyokusanywa ilipangwa kulingana na maswali ya utafiti na kuchanganuliwa kwa kuzingatia mkabala mseto ambapo, muundo wa QUAL-QUAN ulitumika. Mtafiti alichanganua vitabu teule vya fasihi kimaelezo akiongozwa na maswali ya utafiti. Mtafiti alikusanya data nyanjani kupitia hojaji zilizosambazwa kwa sampuli ya asilimia kumi ya watoto mia mbili kutoka darasa la saba, shule ya msingi ya Langas, Kaunti ya Uasin Gishu. Shule hii ya Langas ni shule iliyoko katika mazingira duni hivyo basi watoto wengi wanapitia changamoto nyingi za kijamii. Matokeo yalibainisha kuwa vitabu vya fasihi vinaweza kutekeleza mahitaji ya watoto kupitia migogoro vitabuni na kwamba vitabu vya fasihi ya watoto vinaweza kutoa mwelekeo kwa watoto kuhusu jinsi ya kukabiliana na changamoto katika hali halisi. Watoto 50% waliotafitiwa walikubali kuwa vitabu walivyovisoma vilikuwa changamoto ambazo waliweza kufananisha na hali halisi. Changamoto kwenye vitabu teule zilioana na changamoto halisi za watoto. Utafiti huu ulitoa mapendekezo kwa taasisi ya KICD na wizara ya elimu watumie utafiti huu kufanya tafiti zaidi ili kuchangia zaidi mitaala kwa lengo la kutekeleza mahitaji ya watoto. Walezi, walimu, wakuu wa shule watumie utafiti huu kuwalea watoto wao kwa njia mbadala na wenye manufaa. Utafiti zaidi uweze kufanywa kuhusu fasihi ya watoto kutekeleza mahitaji ya watoto kupitia changamoto zinazotokana na migogoro vitabuni. Waandishi wa vitabu pia watumie utafiti huu kuandika vitabu vilivyo na maudhui tofauti tofauti yanayoguza changamoto za watoto na hali halisi ya watoto

The taxonomic relationships between the four species of Vicia L. sect. Peregrinae Kupicha (1976) have been studied using 174 morphological characters. The results of the phenetic study are considered in conjunction with a literature review of the taxonomic history, cytology, phytogeography and ecology of the taxa involved. It is concluded that V. mollis is peripheral within sect. Peregrinae, and an investigation of the taxa of both sections Peregrinae and Hypechusa shows the species to be a natural member of sect. Hypechusa, to which it is transferred. The relationship between the three remaining species of sect. Peregrinae is discussed, and a key and conspectus to taxa are provided.

Abstract Language identification is a complex process. In most cases, the processes of language identification by governmental agencies are based on their political compulsions and intentions. Even objective studies made by linguists are not free from the flaws of their philosophical background. This kind of lack of objectivity in establishing linguistic identities may lead to linguistic right movements. In this context, an ethnolinguistic analysis to establish the identity of a language becomes important. The cases of Balmiki and Kupia represent a situation where the linguistic identities of many languages are equally disputable due to the lack of scientific and objective studies. They are listed as different languages in many governmental and non-governmental reports. Linguists who have worked on these languages held the view that Balmiki is an isolated language spoken in Odisha only and is certainly different from Kupia, which is spoken in Andhra Pradesh. The present study attempts to ascertain the ethnolinguistic position of Balmiki vis-à-vis Kupia using bibliographical evidence. It concludes that Balmiki and Kupia are one and the same language. It also finds that it is well recorded and studied by different scholars since long.

Utafiti huu unachunguza mikondo mipya katika mashairi yanayochapishwa katika gazeti la Taifa Leo, kumbi ya Ushairi Wenu na Sokomoko, katika kipindi cha Januari 1, 2018 hadi Agosti 31, 2019. Utafiti uliongozwa na nadharia ya kimtindo ya Leech na Short (2007) ili kuafikia lengo letu. Mihimili mitatu ya nadharia hii ilitumiwa ili kufanikisha lengo la mtafiti, nayo ni: Fasihi ni muundo wa lugha na kwa hivyo lazima matumizi ya lugha yazingatiwe, uhakiki wa kifasihi haupaswi kupuuza matumizi ya vipengele vya isimu lugha ikiwemo. Data iliyotumiwa katika utafiti ilikusanywa maktabani na mitandaoni kupitia usomaji wa tasnifu, vitabu, majarida na magazeti. Uteuzi sampuli wa kimakusudi ulitumiwa kuteua mashairi yaliyosheheni upya katika mikondo. Uchanganuzi na uwasilishaji wa data ulifanywa kupitia kwa maelezo.Matokeo ya utafiti yalionyesha kwamba, mashairi ya ushairi wenu na sokomoko yanasheheni mikondo mipya ya utunzi ikiwemo: Matumizi ya Sheng’, usimulizi na kuwepo kwa mianzo ya kifomula. Mashairi yaliyotumika yalitolewa katika kumbi za Sokomoko na Ushairi Wenu ambazo ni kumbi zinazochapisha mashairi ya watunzi mbalimbali katika gazeti la Taifa Leo. Matokeo ya utafiti yalionesha namna mikondo mipya ya utunzi inaendelea kuibuliwa na watunzi wa mashair kila uchao. Mashairi yaliyotumika hapa hata hivyo, ni yale ya kiarudhi pekee kwani ndiyo yachapishwayo katika gazeti la Taifa Leo. Makala haya yatakuwa ya manufaa kwa walimu wa Kiswahili, wanafunzi na watafiti wengine wanaotafitia suala la upya katika utunzi wa mashairi.

Makala haya yalilenga kuchunguza itikadi inavyomsawiri mwanamke huku ikimpokonya uwezo wa kutekeleza majukumu sawa na mwanamume. Itikadi ndio huwaongoza watu namna wanavyotumia lugha na hivyo kudhihirisha mahusiano ya mamlaka. Usemi huu unadhibitisha hoja zinazowaongoza watunzi wa fasihi hivi kwamba lugha wanayotumia ndio hubainisha nafasi anayopewa mwanajamii. Suala hili liliwezeshwa kwa kuwepo na malengo mawili. Moja, kuchunguza utunzi na maudhui tawala katika nyimbo teule za taarab ili kubaini mafungamano ya masuala hayo na itikadi inayotawala. Pili, kuonyesha mahusiano ya uwezo kati ya mwanamke na mwanamume katika jamii kupitia nyimbo za taarab. Malengo haya yaliafikiwa kupitia uchanganuzi wa matumizi ya lugha katika nyimbo mbili teule za taarab ili kuonyesha usawiri wa mwanamke kwa kuzingatia itikadi na uwezo wa kijinsia. Nyimbo zilizochanganuliwa ni Daktari wa Mapenzi na VIP ambazo zimeimbwa na Mzee Yusuf akiwa na bendi ya Jahazi Modern Taarab nchini Tanzania.Vigezo vikuu vya uteuzi wa nyimbo hizi ni maudhui na lugha. Nadharia zilizotumika ni ufeministi wa Kiafrika inayorejelea masuala ya jinsia ya kike pamoja na Uchanganuzi Hakiki Usemi (UHU) itakayochunguza matumizi ya lugha. Data za makala haya zilikusanywa kwa kuchanganua nyimbo teule. Mtafiti alisikiza kanda ili kupata matini za kumfaa katika ukusanyaji data. Data iliyokusanywa ilifanyiwa unukuzi, kuainishwa, kupangwa, kuchanganuliwa na kufasiriwa kwa kuzingatia mihimili ya nadharia mbili zilizotumika katika utafiti huu. Data hiyo iliwasilishwa kwa njia ya maelezo.

Kupido, odnosno Amor, u medijevalnoj i ranonovovjekovnoj književnoj kulturi nije bio samo ornamentalni ukras već se "širenjem svoga područja identiteta uključio u cultural work" (J. Kingsley-Smith). U radu se stoga, nakon kratkoga prikaza kupidijanske topike u antičkoj, medijevalnoj i renesansnoj književnoj i ikonografijskoj kulturi, analizira koncipiranje i uloga Kupida u Pjesanci mladosti prvoj Mavra Vetranovića.

Mojawapo ya matokeo ya utandawazi ni kuwapo kwa simu za kiganjani na matumizi yake. Siku hizi nchini Tanzania mawasiliano ya simu yamekuwako kwa wingi kuliko ilivyokuwa tangu wakati wa uhuru hadi katikati ya miaka ya tisini. Lugha ya Kiswahili inayotumika katika simu hizi ni ya kiutandawazi na pengine si rahisi kuiona nje ya wigo huu wa kiutandawazi ambao pia unajumuisha mawasiliano kwa barua pepe, na maongezi katika tovuti. Suala kubwa tunalolijadili katika makala hii ni changamoto zinazoletwa na lugha hii katika Isimujamii, hasa kuchanganya msimbo (lugha) na kubadili misimbo (lugha) (code mixing and code switching). Kwahiyo mwelekeo wa makala hii ni utafiti wa matumizi ya lugha hii tandawazi kwa kuangalia simu za viganjani na athari yake katika nadharia za isimujamii. Madhumuni yetu ni kuangalia matumizi ya lugha ya Kiswahili katika simu za viganjani.

By asking the question “How do young, urban, professional Kenyans make connections between tribal identity, colonialism, and the lived experience of nationhood?,” the researcher engages with eight participants in exploring their relationships with their tribal groups. From this juncture the researcher, through a co-constructed process with participants, interrogates the idea of nationhood by querying their interpretations of the concepts of power and resistance within their multi-ethnic societies. The utility of KuPiga Hadithi as a cultural responsive methodology for data collection along with poetic analysis as part of the qualitative tools of examination allowed the researcher to identify five emergent and iterative themes: (1) colonial wounds, (2) power inequities, (3) tensions, (4) intersection, and (5) hope. Participant discussion of these themes suggests an impenetrable link between tribal identity and nationhood. Schooling, as first a colonial and then national construct, works to mediate that link. Therefore, there is the need for a re-conceptualization of the term ‘nation’ in the post-Independence era.

The purpose of this study was to explore the influence of alcohol abuse on intimate partner violence (IPV) committed in Kibera, Kenya. The study is premised on the high prevalence of IPV and alcohol abuse in Kenya, especially among informal settlement dwellers. Kenya is geographically located in Eastern Africa. Kibera is an informal settlement in the country’s capital city, Nairobi, and is plagued by extreme poverty, unemployment and crime. A qualitative approach was implemented and a case study research design employed. Non-probability sampling, using purposive and snowball techniques, was used to select research participants. A total of 32 female victims of IPV made up the sample used in the study. Although the study did not intend to exclude males from the sample, no male victims of IPV could be located. Semi-structured interviews were held individually with each participant. Ethical considerations were actively applied throughout the duration of the study. The raw data collected were thematically analysed. The findings of the study revealed that most of the participants were under 40 years old, married, and had at least one child. Their educational levels were limited, and their occupations as well as their partners’ occupations generated low incomes. Physical and psychological abuse were cited as the most common types of abuse. However, sexual abuse was still prevalent and in some cases was extended to the children. The physical and psychological impacts were identified as the most prevalent effects of IPV. The effects on the children and family were also explored. The study found a strong link between alcohol use and IPV. However, alcohol use and/or abuse could not be identified as the only causal factor of IPV. Interestingly, the participants’ experiences highlighted the patriarchal and cultural milieu significant to Kibera. It was found that the patriarchal nature maintained in Kibera is one of the factors contributing to IPV and its perpetuation.
Utafiti huu ulilenga kuchunguza athari za pombe kwa dhuluma zinazosababishwa na mpenzi unayeshiriki naye ngono (IPV) katika eneo la Kibera nchini Kenya. Utafiti huu unatokana na kiwango cha juu cha hali ya IPV na unywaji wa pombe kupindukia nchini Kenya, hasa kwa wanaoishi kwenye mitaa ya mabanda. Kenya hupatikana katika eneo la kijiografia la Afrika Mashariki. Kibera ni mtaa wa mabanda ambao unapatikana katika mji mkuu wa Nairobi. Kibera inakabiliwa na umasikini uliokithiri, ukosefu wa ajira na uhalifu. Mbinu ya kutathmini ubora ilitumika, na uchunguzi kifani ulitumika. Sampuli isiyokuwa na welekeo wa uwezekano ilitumika, kwa kutumia mbinu za kimakusudi, na kwa kuongeza mambo utafiti unapoendelea wakati wa kuchagua watu wa kushiriki kwenye utafiti. Jumla ya waathiriwa wa IPV 32 wa kike walitumika kama sampuli katika utafiti huu. Ijapokuwa utafiti haukuwa na lengo la kutowashirikisha wanaume, hakuna muathiriwa wa IPV wa kiume alipatikana. Maswali yaliyokuwa na utaratibu maalum yalitumika kwa kila mshiriki. Maadili yalizingatiwa mno wakati wa mchakato mzima wa utafiti. Data iliyokusanywa ilichanganuliwa kwa kuzingatia mada. Matokeo ya utafiti huu yalionyesha kuwa wengi wa washiriki waliokuwa na umri usiozidi miaka 40, walikuwa wameolewa na angalau mtoto mmoja. Hawakuwa wamesoma mno, na wao pamoja na wapenzi wao walikuwa na ajira zenye ujira duni. Kupigwa na kuteswa kisaikolojia ni dhuluma zilizojitokeza mno. Hata hivyo, unyanyasaji wa kimapenzi bado ulishuhudiwa na hata wakati mwingine ulifanyiwa watoto. Madhara kwa mwili na ya kisaikolojia yalijitokeza kama athari kuu za IPV. Athari kwa watoto na kwa familia pia zilichunguzwa. Utafiti huu ulionyesha kuwa kuna uhusiano mkuu kati ya matumizi ya pombe kupindukia na IPV. Hata hivyo, matumizi ya pombe/au kulewa kupindukia siyo tu mambo yanayosababisha IPV. Cha kushangaza, hali zilizoelezwa na washiriki zilionyesha umuhimu wa mfumo dume kwa utamaduni wa watu wa Kibera. Iligunduliwa kuwa mfumo wa udume unaoendelea katika eneo la kibera, ni mojawapo wa mambo yanayochangia IPV na kuendelezwa kwake Utafiti huu ulilenga kuchunguza athari za pombe kwa dhuluma zinazosababishwa na mpenzi unayeshiriki naye ngono (IPV) katika eneo la Kibera nchini Kenya. Utafiti huu unatokana na kiwango cha juu cha hali ya IPV na unywaji wa pombe kupindukia nchini Kenya, hasa kwa wanaoishi kwenye mitaa ya mabanda. Kenya hupatikana katika eneo la kijiografia la Afrika Mashariki. Kibera ni mtaa wa mabanda ambao unapatikana katika mji mkuu wa Nairobi. Kibera inakabiliwa na umasikini uliokithiri, ukosefu wa ajira na uhalifu. Mbinu ya kutathmini ubora ilitumika, na uchunguzi kifani ulitumika. Sampuli isiyokuwa na welekeo wa uwezekano ilitumika, kwa kutumia mbinu za kimakusudi, na kwa kuongeza mambo utafiti unapoendelea wakati wa kuchagua watu wa kushiriki kwenye utafiti. Jumla ya waathiriwa wa IPV 32 wa kike walitumika kama sampuli katika utafiti huu. Ijapokuwa utafiti haukuwa na lengo la kutowashirikisha wanaume, hakuna muathiriwa wa IPV wa kiume alipatikana. Maswali yaliyokuwa na utaratibu maalum yalitumika kwa kila mshiriki. Maadili yalizingatiwa mno wakati wa mchakato mzima wa utafiti. Data iliyokusanywa ilichanganuliwa kwa kuzingatia mada. Matokeo ya utafiti huu yalionyesha kuwa wengi wa washiriki waliokuwa na umri usiozidi miaka 40, walikuwa wameolewa na angalau mtoto mmoja. Hawakuwa wamesoma mno, na wao pamoja na wapenzi wao walikuwa na ajira zenye ujira duni. Kupigwa na kuteswa kisaikolojia ni dhuluma zilizojitokeza mno. Hata hivyo, unyanyasaji wa kimapenzi bado ulishuhudiwa na hata wakati mwingine ulifanyiwa watoto. Madhara kwa mwili na ya kisaikolojia yalijitokeza kama athari kuu za IPV. Athari kwa watoto na kwa familia pia zilichunguzwa. Utafiti huu ulionyesha kuwa kuna uhusiano mkuu kati ya matumizi ya pombe kupindukia na IPV. Hata hivyo, matumizi ya pombe/au kulewa kupindukia siyo tu mambo yanayosababisha IPV. Cha kushangaza, hali zilizoelezwa na washiriki zilionyesha umuhimu wa mfumo dume kwa utamaduni wa watu wa Kibera. Iligunduliwa kuwa mfumo wa udume unaoendelea katika eneo la kibera, ni mojawapo wa mambo yanayochangia IPV na kuendelezwa kwake Utafiti huu utakuwa na manufaa kwa waathiriwa wa IPV, jamii wanazotoka na watungaji wa sheria za kitaifa bila kusahau jamii ya watafiti wa kisayansi.
Maikemisetso a thutopatlisiso eno e ne e le go tlhotlhomisa tshusumetso ya tiriso e e botlhaswa ya nnotagi mo tirisodikgokeng ya balekane ba baratani (IPV) e e diragalang kwa Kibera, Kenya. Thutopatlisiso e theilwe mo tiragalong e e kwa godimo ya IPV le tiriso e e botlhaswa ya nnotagi kwa Kenya, bogolo segolo magareng ga banni ba mafelo a baipei. Kenya e fitlhelwa kwa Botlhaba jwa Aforika. Kibera ke lefelo la baipei mo motsemogolong wa naga, Nairobi, mme e aparetswe ke lehuma, botlhokatiro le bosenyi jo bo boitshegang. Go dirisitswe molebo o o lebelelang mabaka mme ga dirisiwa thadiso ya thutopatlisiso e e lebelelang kgetse. Go dirisitswe mokgwa wa go tlhopha sampole moo baagi ba se nang tšhono e e tshwanang ya go nna le seabe le dithekeniki tsa go tlhopha sampole go ya ka maitlhomo le go letla banni-le-seabe ba pele go ngokela ba bangwe go tlhopha banni-le-seabe ba patlisiso. Palogotlhe ya batswasetlhabelo ba basadi ba IPV ba le 32 e nnile sampole e e dirisitsweng mo thutopatlisisong. Le fa thutopatlisiso e ne e sa ikaelela go se akaretse banna mo sampoleng, go ne go se na batswasetlhabelo bape ba IPV ba banna ba ba tlhageletseng. Go nnile le dipotsolotso tse di batlileng go rulagana tse di tshwerweng le monni-le-seabe mongwe le mongwe ka sebele. Go dirisitswe ntlha ya maitsholo a a siameng ka botlhaga mo tsamaong ya thutopatlisiso yotlhe. Data e e kokoantsweng e ne ya lokololwa go ya ka meono. Diphitlhelelo tsa thutopatlisiso di senotse gore bontsi jwa banni-le-seabe ba ne ba le dingwaga tse di kwa tlase ga 40, ba nyetswe mme ba na le bonnye ngwana a le mongwe. Seelo sa bona sa thuto se ne se lekanyeditswe mme ditiro tsa bona gammogo le tsa balekane ba bona di ne di tsenya letseno le le kwa tlase. Tshotlakako ya mo mmeleng le ya maikutlo di tlhagisitswe jaaka mefuta e e tlwaelegileng thata ya tshotlakako. Le gale, tshotlakako ya thobalano e ne e ntse e le teng mme mo mabakeng mangwe e ne e fetela le mo baneng. Ditlamorago tsa mo mmeleng le mo tlhaloganyong di supilwe jaaka ditlamorago tse di bonalang thata tsa IPV. Go lebeletswe le ditlamorago mo baneng le mo lelapeng. Thutopatlisiso e fitlhetse go na le kgolagano e e maatla magareng ga tiriso ya nnotagi le IPV. Le gale, tiriso le/gongwe tiriso e e botlhaswa ya nnotagi ga e a supiwa e le yona fela ntlha e e bakang xi IPV. Se se kgatlhisang ke gore maitemogelo a banni-le-seabe a senotse ka moo tsamaiso e e letlang banna go laola basadi le setso di laolang basadi ka gona mo loagong e leng se se maleba tota kwa Kiberia. Go fitlhetswe gore tsamaiso ya setšhaba e e letlang banna go laola basadi e e tswelediwang kwa Kiberia ke nngwe ya dintlha tse di tshwaelang le go etegetsa IPV. Thutopatlisiso e lebeletse go ungwela batswasetlhabelo ba IPV, baagi ba selegae le lekgotlataolo la bosetšhaba, gammogo le dipatlisiso tsa saense.
Criminology and Security Science
M.A. (Criminology)

This chapter explores the processes of translation through which ruzivo rwevatema (knowledge of black people) entered the pantheon of ruzivo rwevarungu (knowledge of varungu or vachana) and, later, state tsetse and trypanosomiasis control and research policy. The chapter first examines European travelogues, which show that such ruzivo and practices were the foundation of what became science and means and ways of tsetse control. It suggests that certain ruzivo rwevatema and practices formed the foundations of what vachana then called science, even while dismissing vatema as only good at creating and peddling myths and legends. Empirically, the specific stratagems that vachana built on were controlled moto (fire), specifically, kupisa sora or burning grass, forest clearance, prophylactic settlement, erecting buffer zones, cleansing chambers, and tsetse gates. The concept of cleansing is used in the chidzimbahwe sense of kuchenura, from the root word chena (clean, white), in contradistinction to tsvina (dirt) or chakasviba (dark).