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Статті в журналах з теми "Marrani"

Автор: Grafiati

Опубліковано: 11 березня 2023

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1

Melzi, Robert C. "Ebrei e marrani in Italia in una commedia rinascimentale." Sefarad 55, no. 2 (December 30, 1995): 313. http://dx.doi.org/10.3989/sefarad.1995.v55.i2.901.

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Por su extremado realismo, las comedias del Renacimiento italiano pueden utilizarse como fuentes históricas para evaluar las costumbres sociales, comerciales y religiosas de la época. La Comedia SINE NOMINE, escrita por un autor desconocido e impresa en Florencia por los Giunti en 1574, relata el traslado de una familia marrana desde Barcelona a Florencia. Pese a caer a menudo en las redes de una «commedia erudita» italiana, la obra es de gran interés porque ayuda a una mejor comprensión de las condiciones en las que vivían los judíos y los marranos en la Florencia del Renacimiento.

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2

Antentas, Josep Maria. "Daniel Bensaïd’s Marrano Internationalism." Historical Materialism 30, no. 2 (July 8, 2022): 135–68. http://dx.doi.org/10.1163/1569206x-20222073.

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Abstract Bensaïd’s interest in Marranism is part of his broader interest in Jewish mysticism, read in a profane and secularised way, and of his search for new theoretical paths with which to renew revolutionary Marxist theory. ‘Marrano’ refers to the Spanish–Portuguese Jews who were forcibly converted to Christianity in the fifteenth century and who were suspected of judaising in secret. The term has been increasingly used by many authors, including Bensaïd, in a broad sense, often as a metaphor that goes beyond the study of actual Marranos to acquire a broader meaning. Bensaïd uses Marranism to think about some aspects of political strategy and, at the same time, strategically uses Marranism to approach certain debates. The Marrano is the metaphorical and metonymic figure through which he tries to think a new internationalism that simultaneously transcends both an abstract universalism that legitimates inequalities and oppression and an anti-universalist communitarian withdrawal.

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3

Bernard, Diane. "D. Marrani, Space, time, justice. From archaïc rituals to contemporary perspectives, Londres/New-York, Routledge, 2018, 144 p." Revue interdisciplinaire d'études juridiques 81, no. 1 (2019): 153. http://dx.doi.org/10.3917/riej.082.0153.

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4

Kallosh, Renata. "M-theory, black holes and cosmology." Proceedings of the Royal Society A: Mathematical, Physical and Engineering Sciences 477, no. 2245 (January 2021): 20200786. http://dx.doi.org/10.1098/rspa.2020.0786.

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This paper is dedicated to Michael J. Duff on the occasion of his 70th birthday. I discuss some issues of M-theory/string theory/supergravity closely related to Mike’s interests. I describe a relation between STU black hole entropy, the Cayley hyperdeterminant, the Bhargava cube and a three-qubit Alice–Bob–Charlie triality symmetry. I shortly describe my recent work with Gunaydin, Linde and Yamada on M-theory cosmology (Gunaydin et al. 2020 M-theory cosmology, octonions, error-correcting codes ( http://arxiv.org/abs/2008.01494 )), inspired by the work of Duff with Ferrara and Borsten, Levay, Marrani et al. Here, we have seven-qubits, a party including Alice, Bob, Charlie, Daisy, Emma, Fred and George. Octonions and Hamming error-correcting codes are at the base of these models. They lead to seven benchmark targets of future cosmic microwave background missions looking for primordial gravitational waves from inflation. I also show puzzling relations between the fermion mass eigenvalues in these cosmological models, the exceptional Jordan eigenvalue problem and black hole entropy. The symmetry of our cosmological models is illustrated by beautiful pictures of a Coxeter projection of the root system of E7.

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5

Lucho-Cerga, Miguel Edmundo, Hilario Noberto Pujada Abad, and Felix Esteban Airahuacho-Bautista. "Comportamiento reproductivo en granjas porcinas seropositivas al virus del síndrome reproductivo y respiratorio porcino (VPRRS)." Revista de Investigaciones Veterinarias del Perú 31, no. 1 (March 29, 2020): e17550. http://dx.doi.org/10.15381/rivep.v31i1.17550.

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El presente estudio evaluó la duración de los días de gestación (DG) y el tamaño de camada (TC) en marranas de granja de costa central seropositiva y granja de selva central seronegativa al Virus del Síndrome Reproductivo y Respiratorio Porcino (VPRRS) durante los años 2015 y 2016. Marranas de granja seropositiva a VPRRS muestran DG aumentados y TC disminuidos en granja seropositiva a VPRRS comparado con los de selva seronegativa en 2015. Los DG de marranas de granja seropositiva a VPRRS fueron de menor duración en 2015 en comparación con 2016. La DG y el TC no fueron influenciados por la época de inseminación artificial. Menor DG con mayor TC expresan el comportamiento reproductivo normal y respaldan el resultado seronegativo a VPRRS en granjas de selva. Mayor TC en granja positiva a VPRRS en 2016 con respecto a 2015 sugiere desarrollo de procesos adaptativos fisiológicos de la marrana inducidos por la presencia de la enfermedad debido a la inmunoregulación.

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6

Górski, Jakub. "Concerning Some Marrano Threads in The Aesthetic Theory of Theodor W. Adorno." Religions 10, no. 3 (March 9, 2019): 173. http://dx.doi.org/10.3390/rel10030173.

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This article is an attempt to re-read the magnum opus of Adorno’s philosophy, namely Aesthetic Theory, using an interpretative key offered by Agata Bielik-Robson’s book entitled Jewish Cryptotheologies of Late Modernity: Philosophical Marranos. This interpretative key, called by the Author The Marrano Strategy implemented to Adorno’s late philosophy allows us to investigate the common points of Adorno’s theory of art criticism and modern Jewish thought. Therefore the main question of this text concerns the characteristics of Jewishness and messianicity (Scholem, Derrida) in Adorno’s Aesthetic Theory. The thesis that I am attempting to justify is as follows: the implementation of Marrano strategy to the modern art criticism redefines and reverses the relationship between the particular element and the universal domain. Consequently, this dialectical ‘appreciation’ of the particular establishes a common conceptual field for critical thinking and traditional, religious motifs.

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7

Perelman, Carlos Castro. "A note on Jordan algebras, three generations and exceptional periodicity." International Journal of Geometric Methods in Modern Physics 17, no. 05 (April 2020): 2050071. http://dx.doi.org/10.1142/s0219887820500711.

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It is shown that the algebra [Formula: see text] based on the complexified Exceptional Jordan, and the complex Clifford algebra in 4D, is rich enough to describe all the spinorial degrees of freedom of three generations of fermions in 4D, and include additional fermionic dark matter candidates. Furthermore, the model described in this paper can account also for the Standard Model gauge symmetries. We extend these results to the Magic Star algebras of Exceptional Periodicity developed by Marrani–Rios–Truini and based on the Vinberg cubic [Formula: see text] algebras which are generalizations of exceptional Jordan algebras. It is found that there is a one-to-one correspondence among the real spinorial degrees of freedom of four generations of fermions in 4D with the off-diagonal entries of the spinorial elements of the [Formula: see text] [Formula: see text] of Vinberg matrices at level [Formula: see text]. These results can be generalized to higher levels [Formula: see text] leading to a higher number of generations beyond 4. Three [Formula: see text] of [Formula: see text] algebras and their conjugates [Formula: see text] were essential in the Magic Star construction of Exceptional Periodicity that extends the [Formula: see text] algebra to [Formula: see text] with [Formula: see text] integer.

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8

Fridman, Viviane. "De la célébration à la commémoration : cent ans de littérature juive-argentine." Études littéraires 29, no. 3-4 (April 12, 2005): 81–94. http://dx.doi.org/10.7202/501172ar.

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Cet article fait ressortir les points communs ainsi que les différences dans la quête d'un modèle identitaire entre deux écrivains juifs-argentins ; l'un, fondateur de la littérature juive-argentine, l'autre, auteur contemporain. Alberto Gerchunoff, le premier, postula une voie d'assimilation à la terre d'accueil; Marcos Aguinis, le second, postule une revendication de l'altérité, cela presque un siècle plus tard. Nous examinons los Gauchos judíos (les Gauchos juifs, 1910) de Alberto Gerchunoff oeuvre inaugurale de la littérature juive en Argentine et pièce centrale du paradigme assimilationniste et la Gesta del bas Marrano (la Geste du Marrane, 1992), de Marcos Aguinis roman à très grand succès considéré par l'auteur lui-même comme son oeuvre de fiction la plus achevée.

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9

Novinsky, Anita. "Ser marrano em Minas Colonial." Revista Brasileira de História 21, no. 40 (2001): 161–75. http://dx.doi.org/10.1590/s0102-01882001000100008.

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Baseado em 57 Processos inéditos de marranos (cristãos-novos, conversos) presos em Minas Gerais no século XVIII, este artigo procura mostrar seu papel na Idade de Ouro do Brasil. 64% deles eram mercadores e 23% eram mineiros. Pertenciam à classe média e raros eram os magnatas. Nenhum dele esteve envolvido no tráfico negreiro. Acusados do crime de judaísmo e de pertencerem a sociedades secretas, representaram 42% dos brasileiros condenados à morte. Ser marrano entre os portugueses no Brasil mais um sentimento e uma visão de mundo do que uma prática religiosa.

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10

Solano Gómez, Diana Marcela. "El objeto del deseo en el ritual judicial: entre el discurso eficientista y el debido proceso." Entramado 15, no. 1 (January 10, 2019): 246–62. http://dx.doi.org/10.18041/1900-3803/entramado.1.5409.

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En 2016, dos abogados demandaron ante la Corte Constitucional la Ley que reformó el proceso judicial laboral al remplazar las tradicionales formas escritas por nuevas prácticas orales. Consideraban que esta reforma imponía “una rigurosa limitación de tiempo” a diferentes etapas del proceso, vulnerando así derechos fundamentales como el debido proceso y el acceso a la administración de justicia. Si bien la Corte resolvió declararla constitucional, las críticas por parte de jueces y abogados a las nuevas dinámicas procesales continúan. En este artículo analizo dicha problemática resignificando el proceso judicial al estudiarlo, más que como un esquema técnico-normativo, como un ritual ceremonial que expresa rasgos relevantes tanto de la cultura que lo concibe como de aquella que lo práctica. Para ello, realizo un análisis comparado de los símbolos que se protegen y aprecian en ambos esquemas procesales (escrito y oral), a la luz de la operacionalización que del concepto Tótem, del psicoanálisis Freudiano, realiza el jurista Daniel Marrani. A partir de estos referentes, analizo las entrevistas y datos obtenidos en el campo para finalmente exponer como los símbolos de ambas culturas se sincretizan en las prácticas y creencias cotidianas de jueces y abogados, dando lugar a diversas perspectivas sobre los aspectos fundamentales del proceso y, por tanto, a diversos rituales judiciales al interior del mismo Palacio de Justicia.

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11

Gómez Medina, Mario, José C. Segura-Correa, and Jorge C. Rodríguez-Buenfil. "Efecto de año, bimestre y número de parto de la cerda en el tamaño y peso de la camada al nacer y al destete en una granja comercial." REVISTA BIOMÉDICA 10, no. 1 (November 1, 1999): 23–28. http://dx.doi.org/10.32776/revbiomed.v10i1.184.

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Introducción. Investigaciones realizadas en varios países, han demostrado que la producción de la hembra está influenciada por el año o época de parto y por el número de parto de las marranas. Este efecto se manifiesta en los distintos indicadores de producción, como fertilidad, tamaño y peso de la camada al nacer y al destete. Conocer la magnitud del efecto del número de parto en los rasgos predestete, es de gran importancia para tomar decisiones sobre el sistema de desecho y reemplazo de la piara, lo cual conduciría a la toma de decisiones más adecuadas al sistema de manejo en la granja de interés. El objetivo de este estudio fue determinar los efectos de año, bimestre y número de parto de la marrana en algunos indicadores predestete de una granja porcina del estado de Yucatán, México. Material y métodos. Se analizaron los registros de dos años de producción de una granja localizada en la zona centro del estado de Yucatán, con un clima tropical subhúmedo. Datos de 8570 y 7841 tamaños de camada y promedios de peso de los lechones al nacimiento y al destete, respectivamente, fueron utilizados. La información mensual de las marranas se combinó para formar seis bimestres. El tamaño de camada al nacer se definió como el número total de lechones al nacer (vivos y muertos). El modelo que describió a las variables de respuesta incluyó los efectos fijos de año de parto, bimestre de parto y número de parto de la marrana. Resultados. Las medias generales y desviaciones estándares para el tamaño de la camada al nacer (TCN), número de lechones nacidos vivos (NLV), promedio de peso de los lechones al nacer (PLN), número de lechones destetados (NLD) y peso promedio de los lechones al destete (PLD) fueron de 10.99±2.93 lechones, 10.24±2.83 lechones, 1.58±0.25 kg, 9.44±1.11 lechones y 5.81±0.89 kg, respectivamente. Se encontraron efectos (p‹0.05) de año, bimestre y número de parto en el TCN y NLV, pero no del año de parto en PLN. Con respecto al NLD se encontró efecto de año y bimestre de parto (p‹0.05), pero no del número de parto (p›0.05); mientras que el PLD se vió influenciado por los tres factores estudiados (p‹0.05). En general los indicadores productivos para el año de 1995 fueron mejores que para 1994. El efecto de bimestre fue significativo (p‹0.05) sobre todas las variables de respuesta estudiadas, sin embargo, no se observó ninguna tendencia. Las marranas de primer y segundo parto tuvieron camadas con pesos menores que aquellas con 3 o 4 partos. Sin Discusión. Los PLN y PLD estuvieron influenciados por el número de parto de las marranas; mientras que el año y bimestre de nacimiento fueron importantes fuentes de variación para todas las variables de respuesta estudiadas. embargo, al destete no se encontró diferencia (p›0.05) en las medias de los tamaños de camada y con respecto a los PLD las marranas de primer y cuarto parto tuvieron los promedios más bajos (p‹0.05).

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12

Landi, Emanuele. "Uriel da Costa (1582?‑1640), o itinerário intelectual de um marrano Português (Porto‑Hamburgo‑Amsterdão)." Revista Filosófica de Coimbra 28, no. 56 (October 6, 2019): 371–92. http://dx.doi.org/10.14195/0872-0851_56_3.

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Cada vez que se descobre um livro que se julgava perdido, dever-‑se-‑ia abrir automaticamente um novo capítulo da história do seu autor. Isto, inexplicavelmente, parece que não aconteceu com Uriel da Costa. A descoberta do Exame das tradiçoẽs phariseas (1990) tinha que reabrir o caso Costa contribuindo tanto para a revisão da sua biografia, quanto para o questionamento do seu corpus. A partir do século XVII, a memória de Uriel da Costa foi perspetivada e celebrada exclusivamente pela sua autobiografia, Exemplar humanae vitae, publicada quarenta anos depois da sua morte (1687). Mas já no início do século XX, e sobretudo depois da descoberta do Exame, começaram a aparecer fortes dúvidas sobre a autenticidade desta autobiografia tão apreciada. No entanto, Uriel da Costa foi um filósofo marrano português e, portanto, justifica-‑se a pergunta: quem eram os marranos? Porque foram tão importantes para a Coroa portuguesa e a Inquisição? O que levou Uriel da Costa e a sua família a abandonar Portugal? Para responder a estas perguntas, e satisfazendo o desideratum anunciado no início, iremos questionar a categoria historiográfica de ‘marrano’ dialogando com duas importantes interpretações, a de Israel Salvator Révah e a de António José Saraiva, esperando, assim, contribuir também para a História da Filosofia em Portugal.

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13

Di Leone Leoni, Aron. "Manoel Lopez Bichacho, a XVIth Century Leader of the Portuguese Nation in Antwerp and in Pesaro." Sefarad 59, no. 1 (June 12, 2018): 77. http://dx.doi.org/10.3989/sefarad.1999.v59.i1.809.

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Según Samuel Usque en su Consolaçam as Tribulações de Israel, en 1551 Manuel Bichacho, judío de origen portugués que vivía en Pesaro, convenció al duque de Urbino para que aceptara en sus estados a un grupo de sus compatriotas que habían sido expulsados de Ferrara, acusados de propagar la peste. Sin embargo, el destierro de Ferrara tuvo lugar en el otoño de 1549 y no en 1551. Las investigaciones llevadas a cabo en archivos italianos y belgas nos han permitido identificar al judío portugués Manuel Bichacho, banquero de Pesaro, con Emanuel Lopes, rico mercader marrano de Amberes, que jugó un importante papel como uno de los líderes de la «nación portuguesa» en dicha ciudad y miembro del comité de rescate que organizó y financió la huida de marranos de Portugal a Flandes y desde allí hacia Ferrara y Levante.

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14

Elviana, Selvi, Patahuddin Patahuddin, and Asmunandar Asmunandar. "Marrai di Sungai Walanae Desa Barae Kabupaten Soppeng,1970-2018." Jurnal Pattingalloang 6, no. 3 (December 20, 2019): 96. http://dx.doi.org/10.26858/pattingalloang.v6i3.12167.

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Penelitian ini bertujuan untuk mengetahui latar belakang munculnya aktivitas marrai di Sungai Walanae Kabupaten Soppeng, perkembangan aktivitas marrai di Sungai Walanae Kabupaten Soppeng, serta dampak aktivitas marrai di Sungai Walanae bagi masyarakat Desa Barae Kabupaten Soppeng. Hasil penelitian ini menunjukkan latar belakang bahwa munculnya aktivitas marrai di Sungai Walanae karena beberapa faktor, diantaranya; (1) tuntutan kebutuhan ekonomi masyarakat, (2) rendahnya pendidikan, (3) sulitnya mencari lapangan kerja. Marrai awalnya hanya dijadikan sebagai alat transportasi air yakni pada tahun 1970-1980-an. Namun pada tahun 1990-an aktivitas marrai menjadi sumber mata pencaharian masyarakat Desa Barae. Selain itu, hasil penelitian menemukan bahwa aktivitas marrai juga memberikan dampak positif bagi masyarakat Desa Barae Kabupaten Soppeng, antara lain terjadinya hubungan baik antara pihak-pihak yang terlibat dalam berlangsungnya aktivitas marrai, Sedangkan dalam bidang ekonomi, tersedianya lowongan pekerjaan bagi masyarakat yang tidak memiliki pekerjaan, mulai dari pengangkutan batang bambu dari kebun hingga ke pinggir Sungai atau tempat pembuatan rai (rakit), kemudian sebagai pengikat atau penyusun bambu hingga sebagai Parrai (orang yang menggunakan rakit) yang masing-masing mendapatkan upah Rp.100.000 per hari, kecuali Parrai upahnya tergantung jarak yang ditempuh. Dari hasil penelitian ini, dapat disimpulkan bahwa aktivitas Marrai merupakan budaya lokal masyarakat Desa Barae Kabupaten Soppeng yang memiliki nilai-nilai kehidupan yang sudah sepatutnya untuk dipertahankan dan dilestarikan sebagai kearifan lokal masyarakat. Kunci: Marrai, Walanae, dan Budaya Lokal AbstractThis study aims to determine the background of the emergence of marrai activities in the Walanae River in Soppeng Regency, the development of marrai activities in the Walanae River in Soppeng Regency, and the impact of marrai activities in the Walanae River for the people of Barae Village, Soppeng Regency. The results of this study indicate the background that the emergence of marrai activity in the Walanae River due to several factors, including; (1) demands of the economic needs of the community, (2) low education, (3) difficulty in finding employment. Marrai was originally only used as a means of water transportation in the 1970-1980s. But in the 1990s marrai activity became a source of livelihood for the people of Barae Village. In addition, the results of the study found that marrai activity also had a positive impact on the people of Barae Village, Soppeng Regency, including the good relations between the parties involved in the ongoing marrai activity, while in the economic field, the availability of job vacancies for people who did not have a job starting from transporting bamboo stems from the garden to the edge of the river or place of making rai (rafts), then as a binder or compiler of bamboo to parrai (people who use rafts), each of which gets a wage of Rp. 100,000 per day, except for parrai's wages depending on the distance traveled. From the results of this study, it can be concluded that the activity of Marrai is a local culture of the people of Barae Village, Soppeng Regency, which has life values that should be maintained and preserved as local wisdom of the community.Keywords: Marrai, Walanae, and Local Culture.

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Jarzyńska, Karina. "Czy jest możliwy marański tekst konwersyjny? Biblia według Artura Sandauera." Wielogłos, no. 2 (48) (December 31, 2021): 115–37. http://dx.doi.org/10.4467/2084395xwi.21.015.14343.

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Artur Sandauer’s Translation of the Bible as a Medium of Literary Conversion to Modern Marranism The article considers Bible translation as a potentially converting experience for the translator and for the readers. It is a case study of the work of an important Polish literary critic, Artur Sandauer, who in 1977 translated the Book of Genesis and published it with an extensive commentary, becoming a part of a “biblical boom” that happened in Poland from 1965 to 1985 (as a result of the Second Vatican Council). Numerous translations of the Bible were initiated at that time by both religious institutions and lay individuals of various backgrounds. Sandauer, a Holocaust survivor, was one of the last such translators and his attitude towards existing denominations was particularly complicated. The article identifies textual strategies that he uses to challenge the sanctity of the Bible, aiming for spiritual independence of himself and the potential reader. This type of postsecular, literature-oriented biblical translation has the hallmarks of a conversion text, although the change that would be made in the translator and the reader is unstable, and, as such, akin to the status of a modern marrano.

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16

Bielik-Robson, Agata. "The Marrano God: Abstraction, Messianicity, and Retreat in Derrida’s “Faith and Knowledge”." Religions 10, no. 1 (December 29, 2018): 22. http://dx.doi.org/10.3390/rel10010022.

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This article conducts a close reading of Derrida’s 1994 essay, “Faith and Knowledge”, devoted to the analysis of what Hegel called ‘the religion of modern times’. The reference to Hegel’s “Glauben und Wissen” is crucial here, since my reading is meant to offer a supplement to Michael Naas’ commentary on “Faith and Knowledge”, Miracle and Machine, in which Naas states that he is not going to pursue the connection between Derrida and Hegel. It was, however, Hegel who defined the ‘modern religious sentiment’ in terms of the ‘religion of the death of God’, and this definition constitutes Derrida’s point of departure. Derrida agrees with Hegel’s diagnosis, but is also critical of its Protestant–Lutheran interpretation, which founds modern religiosity on the ‘memory of the Passion’, and attempts a different reading of the ‘death of God’ motif as the ‘divine retreat’, pointing to a non-normative ‘Marrano’ kind of faith that stakes on the alternative ‘memory of the Passover’. The apparent visibility of the ‘returning religion’ Derrida witnesses at the beginning of the 90s hides for him a new dimension of the ‘original faith’, which Derrida associates with the universal messianic justice and which he ascribes to the paradoxical position of the Marranos: the secret followers of the God ‘in retreat’.

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17

Schaub, Jean-Frédéric. "Le moment marrane." Revue d’histoire moderne et contemporaine 63-2, no. 2 (2016): 157. http://dx.doi.org/10.3917/rhmc.632.0157.

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18

Revel, Jacques. "Une condition marrane?" Annales. Histoire, Sciences Sociales 57, no. 2 (April 2002): 335–45. http://dx.doi.org/10.3406/ahess.2002.280049.

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En présentant ce nouveau livre, Nathan Wachtel suggère qu’on peut y voir, trente ans après La vision des vaincus, dix ans après Le retour des ancêtres, «le dernier volet d’une trilogie dont le fil conducteur serait celui d’une “histoire souterraine” des Amériques, entre mémoire et oubli». La piste n’est qu’indiquée, et il convient sans doute de ne pas forcer ici l’interprétation. Elle mérite pourtant d’être signalée. D’un livre à l’autre, ce sont bien des histoires de vaincus auxquelles N. Wachtel s’est attaché: vaincus de la colonisation espagnole, dans un premier moment; vaincus des vaincus, avec les Chipayas de l’altiplano bolivien, survivants obstinés d’un monde plusieurs fois disparu; vaincus des vainqueurs aujourd’hui, avec l’archipel marrane, la face cachée, déniée de la société coloniale. Ce que, par delà leurs différences, ces histoires ont en commun, c’est de traiter d’expériences qui ont été contraintes et qui étaient promises à disparaître; elles ne nous sont connues qu’à travers des sources indirectes, morcelées, le plus souvent hostiles. Ce qu’elles attestent, en second lieu, c’est une résistance à l’érosion, à l’effacement, dans laquelle le travail de la mémoire joue un rôle central, quels qu’en soient les supports et les formes sociales. D’où le choix d’une stratégie de recherche, qui se retrouve de livre en livre et choisit de confronter un présent aux passés dont il est issu, et dont il se souvient.

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19

Bohler, Sébastien. "Marrant, ce complot !" Cerveau & Psycho N° 130, no. 3 (January 3, 2021): 3. http://dx.doi.org/10.3917/cerpsy.130.0003.

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20

Velásquez Vergara, Carlomagno, Jaime Vega Vilca, and Miguel Lucho Cerga. "Síndrome Reproductivo Respiratorio Porcino: Presentación en el Tiempo y Efecto sobre los Parámetros Productivos y Reproductivos." Revista de Investigaciones Veterinarias del Perú 27, no. 4 (January 17, 2017): 813. http://dx.doi.org/10.15381/rivep.v27i4.12569.

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El objetivo del estudio fue evaluar la presentación del Síndrome Reproductivo Respiratorio Porcino (PRRS) en el tiempo y determinar el efecto que produce sobre las características productivas y reproductivas. Se evaluó el comportamiento productivo de 210 marranas Camborough 22, que parieron entre 2013 y 2015 en una granja porcina de Lima, Perú. Las características evaluadas fueron el promedio semanal/camada de lechones nacidos (NT), total de lechones nacidos vivos (NV), total de lechones nacidos muertos (NM), peso vivo de los lechones nacidos (PVLN), total de lechones destetados (LD), peso vivo de lechones destetados (PVLD), mortalidad de lechones al destete (MLD), peso vivo de lechones a los 70 días (PVL70) y mortalidad de lechones a los 70 días (ML70). El incremento de los NM superior a los límites normales de las gráficas de control duró 13 semanas, evidenciándose a partir de la semana 95 (cuarta semana octubre 2014) y se prolongó hasta la semana 108 (segunda semana febrero 2015). En el año de la presentación del PRRS, los NM, PVLN y ML70 se incrementaron en 2.3 veces, 6.8% y 13 veces, respectivamente (p<0.05), mientras que el NT, NV, LD, MLD y PVL70 disminuyeron en 16.4, 22.0, 20.5, 44.6 y 11.6%, respectivamente (p<0.05). La menor productividad redujo los ingresos por marrana/año hasta un 35.6%. El PRRS afectó los principales parámetros reproductivos y productivos evaluados hasta los 70 días de edad, generando pérdidas económicas.<br /><p> </p>

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21

Weiss, Daniel. "Marranism as Judaism as Universalism: Reconsidering Spinoza." Religions 10, no. 3 (March 7, 2019): 168. http://dx.doi.org/10.3390/rel10030168.

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This essay seeks to reconsider the relation of the universal-rational ethos of Spinoza’s thought to the Jewish tradition and culture in which he was raised and socially situated. In particular, I seek to engage with two previous portrayals—specifically, those of Isaac Deutscher and Yirmiyahu Yovel—that present Spinoza’s universalism as arising from his break from or transcendence of Judaism, where the latter is cast primarily (along with Christianity) as a historical-particular and therefore non-universal tradition. In seeking a potential source of Spinoza’s orientation, Yovel points Marrano culture, as a sub-group that was already alienated from both mainstream Judaism and mainstream Christianity. By contrast, I argue that there are key elements of pre-Spinoza Jewish-rabbinic conceptuality and material culture that already enact a profoundly universalist ethos, specifically in contrast to more parochialist or particularist ethical dynamics prevalent in the culture of Christendom at the time. We will see, furthermore, that the Marrano dynamics that Yovel fruitfully highlights in fact have much in common with dynamics that were already in place in non-Marrano Jewish tradition and culture. As such, we will see that Spinoza’s thought can be understood not only as manifesting a Marrano-like dynamic in the context of rational-philosophical discourse, but also as preserving a not dissimilar Jewish-rabbinic dynamic at the same time. This, in turn, will point to new possibilities for tracing this latter dynamic through the subsequent history of modern philosophy and modern Jewish thought.

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22

Nascimento, Lyslei. "Uma história de judeus e de medicina na América Latina." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 5, no. 9 (October 30, 2011): 146–47. http://dx.doi.org/10.17851/1982-3053.5.9.146-147.

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23

Bielik-Robson, Agata. "Derrida’s Umbrapolitics: Marrano “Living Together”." Eidos. A Journal for Philosophy of Culture 4, no. 4 (March 31, 2021): 63–82. http://dx.doi.org/10.14394/eidos.jpc.2020.0041.

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24

Muchnik, Natalia. "Aux sources de l'historiographie marrane." Revue d’histoire moderne et contemporaine 58-2, no. 2 (2011): 179. http://dx.doi.org/10.3917/rhmc.582.0179.

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25

Trigano, Shmuel. "De l'Usage marrane de l'Amérique." L'Homme 32, no. 122 (1992): 347–54. http://dx.doi.org/10.3406/hom.1992.369540.

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26

Escobar Quevedo, Ricardo. "Histoire de la diaspora marrane." École pratique des hautes études. Section des sciences religieuses, no. 119 (October 1, 2012): 83–88. http://dx.doi.org/10.4000/asr.1052.

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27

Brady, Erika. "Wars of Terror, Gabrielle Marranci." Contemporary Voices: St Andrews Journal of International Relations 1, no. 2 (April 24, 2019): 89. http://dx.doi.org/10.15664/jtr.1503.

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28

Zivin. "Marrano Secrets; Or, Misunderstanding Literature." CR: The New Centennial Review 14, no. 3 (2014): 75. http://dx.doi.org/10.14321/crnewcentrevi.14.3.0075.

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29

Feldman, Seymour. "Spinoza: A Marrano of reason?" Inquiry 35, no. 1 (March 1992): 37–53. http://dx.doi.org/10.1080/00201749208602279.

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30

Novinsky, Anita. "Fernando Pessoa: o poeta marrano." Revista Portuguesa de História 2, no. 33 (1999): 699–711. http://dx.doi.org/10.14195/0870-4147_33-2_11.

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31

Rozehnal, Robert. "Gabriele Marranci: Jihad beyond Islam." Contemporary Islam 2, no. 2 (March 13, 2008): 159–62. http://dx.doi.org/10.1007/s11562-008-0041-3.

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32

Wachtel, Nathan. "Théologies marranes." Annales. Histoire, Sciences Sociales 62, no. 1 (February 2007): 69–100. http://dx.doi.org/10.1017/s0395264900020217.

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Résumé« Théologie marrane » : la notion qu’emploie Richard H. Popkin pour qualifier la pensée religieuse d’Isaac La Peyrère (1596-1676) est-elle généralisante à d’autres auteurs ou personnages (qu’ils soient d’origine nouvelle-chrétienne ou non) ? L’on se propose de tenter une expérimentation : examiner deux cas éloignés dans l’espace et dans le temps, ceux du Père Francisco de la Cruz (vers 1530-1579) au Pérou, et de Pedro de Rates Henequim (1680-1744) au Brésil. Outre leurs destins tragiques, ces deux auteurs ont pour autre point commun que leurs pensées religieuses respectives s’orientent essentiellement vers (et depuis) le continent américain, où doivent advenir le Cinquième Empire et la Rédemption de l’humanité. Dans la confusion des innombrables spéculations que comportent tant de croyances messianiques et millénaristes, peut-on mettre au jour des configurations régies par quelque logique ? Au terme de l’analyse, il apparaît que, dans un champ limité, un certain nombre de thèmes s’articulent les uns aux autres selon des transformations de type structural, s’inscrivant comme autant de variantes à l’intérieur d’un même thème.

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33

Winter, Jean-Pierre. "L'inquiétante étrangeté du marrane Don Juan." Pardès 53, no. 1 (2013): 25. http://dx.doi.org/10.3917/parde.053.0025.

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34

NOVINSKY, Anita. "The Myth of the Marrano Names." Revue des Études Juives 165, no. 3 (December 1, 2006): 445–56. http://dx.doi.org/10.2143/rej.165.3.2018359.

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35

Alberro, S. "The Faith of Remembrance: Marrano Labyrinths." Hispanic American Historical Review 94, no. 3 (January 1, 2014): 504–6. http://dx.doi.org/10.1215/00182168-2694472.

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36

Patai, Raphael. "Raymund De Tarrega—Marrano, Heretic, Alchemist." Ambix 35, no. 1 (March 1988): 14–30. http://dx.doi.org/10.1179/amb.1988.35.1.14.

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37

Marsh, Steven. "The Marrano specter: Derrida and Hispanism." Journal of Spanish Cultural Studies 21, no. 1 (January 2, 2020): 131–33. http://dx.doi.org/10.1080/14636204.2020.1720976.

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38

Popkin, Richard H. "Was spinoza a Marrano of reason?" Philosophia 20, no. 3 (December 1990): 243–46. http://dx.doi.org/10.1007/bf02382093.

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39

Quintero, Mario Alberto, Humberto Zambrano Medina, Hernán Alfonso Garnica, Ely Dannier Valbuena Niño, and Sergio Quintero. "Diseño y elaboración de las tecnologías de inspección basadas en herramientas de limpieza para el registro y análisis de los parámetros de operación en líneas de transporte de hidrocarburos." ITECKNE 8, no. 2 (December 12, 2011): 171–76. http://dx.doi.org/10.15332/iteckne.v8i2.2733.

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En este artículo se presenta el diseño y construcción de una herramienta inteligente (pig o marrano) que permite la medición de parámetros de operación de tuberías para transporte de hidrocarburos y que registra señales asociadas a su dinámica de movimiento dentro de la línea de transporte. El marrano está concebido para ser utilizado de modo regular por el operador, para aprovechar principalmente corridas rutinarias de limpieza. La herramienta recoge datos a bajo costo y el análisis de los mismos aporta al operador información valiosa sobre la evolución de la tubería, el grado de residuos, la presencia de posibles daños geométricos (defectos) e información sobre los parámetros operacionales. Esta información puede integrarse al plan de mantenimiento, lo cual permitirá una mejor toma de decisiones y ayudará a obtener un panorama de riesgos gracias al control de los cambios que experimenta la línea con el tiempo.

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40

Frezza, Claudio, Alessandro Venditti, Armandodoriano Bianco, Mauro Serafini, Massimo Pitorri, Fabio Sciubba, Maria Enrica Di Cocco, et al. "Phytochemical Analysis and Trypanocidal Activity of Marrubium incanum Desr." Molecules 25, no. 14 (July 9, 2020): 3140. http://dx.doi.org/10.3390/molecules25143140.

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The rationale inspiring the discovery of lead compounds for the treatment of human parasitic protozoan diseases from natural sources is the well-established use of medicinal plants in various systems of traditional medicine. On this basis, we decided to select an overlooked medicinal plant growing in central Italy, Marrubium incanum Desr. (Lamiaceae), which has been used as a traditional remedy against protozoan diseases, and to investigate its potential against Human African trypanosomiasis (HAT). For this purpose, we assayed three extracts of different polarities obtained from the aerial parts of M. incanum—namely, water (MarrInc-H2O), ethanol (MarrInc-EtOH) and dichloromethane (MarrInc-CH2Cl2)—against Trypanosoma brucei (TC221), with the aim to discover lead compounds for the development of antitrypanosomal drugs. Their selectivity index (SI) was determined on mammalian cells (BALB/3T3 mouse fibroblasts) as a counter-screen for toxicity. The preliminary screening selected the MarrInc-CH2Cl2 extract as the most promising candidate against HAT, showing an IC50 value of 28 μg/mL. On this basis, column chromatography coupled with the NMR spectroscopy of a MarrInc-CH2Cl2 extract led to the isolation and identification of five compounds i.e. 1-α-linolenoyl-2-palmitoyl-3-stearoyl-sn- glycerol (1), 1-linoleoyl-2-palmitoyl-3-stearoyl-sn-glycerol (2), stigmasterol (3), palmitic acid (4), and salvigenin (5). Notably, compounds 3 and 5 were tested on T. brucei, with the latter being five-fold more active than the MarrInc-CH2Cl2 extract (IC50 = 5.41 ± 0.85 and 28 ± 1.4 μg/mL, respectively). Furthermore, the SI for salvigenin was >18.5, showing a preferential effect on target cells compared with the dichloromethane extract (>3.6). Conversely, stigmasterol was found to be inactive. To complete the work, also the more polar MarrInc-EtOH extract was analyzed, giving evidence for the presence of 2″-O-allopyranosyl-cosmosiin (6), verbascoside (7), and samioside (8). Our findings shed light on the phytochemistry of this overlooked species and its antiprotozoal potential, providing evidence for the promising role of flavonoids such as salvigenin for the treatment of protozoal diseases.

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41

Lipszyc, Adam. "The Seduction of the Name: Universal Marranism and the Secret of Being-in-Language." Religions 9, no. 11 (November 14, 2018): 359. http://dx.doi.org/10.3390/rel9110359.

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The author combines Walter Benjamin’s speculations on language, naming, and horror with Jean Laplanche’s general theory of seduction and his notion of the enigmatic signifier in order to reconstruct what he identifies as the primal scene of initiation into language. Further, the author develops this construction by linking it to a similar structure which he extracts by means of interpretation from Jacques Derrida’s commentaries to the Biblical stories of the Tower of Babel and of the Binding of Isaac. Finally, the author shows how the primal scene thus reconstructed should be seen as the transcendental condition of being in language as described by Derrida in his seminal essay on Monolingualism of the Other and how this very condition should be understood as a universalized form of the Marrano condition. The most far-reaching conclusion of the argument is, then, that at least for Jacques Derrida, every subject of language is a Marrano.

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42

Powell, Kendall. "Profile: Philippa Marrack." Nature Medicine 10, no. 12 (December 2004): 1270. http://dx.doi.org/10.1038/nm1204-1270.

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43

Goulding, Marrack. "Participants Marrack Goulding." Proceedings of the ASIL Annual Meeting 91 (1997): 143–50. http://dx.doi.org/10.1017/s0272503700065551.

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44

Monarca, D., M. Cecchini, D. Antonelli, M. L. Mordacchini Alfani, M. C. Salcini, and R. Massantini. "MECHANICAL HARVESTING AND QUALITY OF ´MARRONI´ CHESTNUT." Acta Horticulturae, no. 682 (June 2005): 1193–98. http://dx.doi.org/10.17660/actahortic.2005.682.158.

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45

Matos, Olgária Chain Féres. "Derrida: da razão pura à razão marrana." Psicologia USP 27, no. 2 (August 2016): 255–62. http://dx.doi.org/10.1590/0103-6564a20162702.

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Resumo: O pensamento político de Derrida testemunha as consequências da racionalidade logocêntrica de dominação e das guerras que fizeram dos indivíduos seres sem domicílio fixo. Este ensaio tem como objetivo discutir alguns elementos do pensamento filosófico e político do autor, observando especialmente suas relações com os conceitos de identidade e territorialização. Por fim, o ensaio discute a tarefa da desconstrução e sua relação com a ética e a política da amizade.

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46

SCHIELKE, SAMULI. "The anthropology of Islam by Marranci, Gabriele." Social Anthropology 17, no. 4 (October 23, 2009): 506–7. http://dx.doi.org/10.1111/j.1469-8676.2009.00088_17.x.

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47

Ledesma, Rita. "Lessons from Marrano Beach: Attachment and Culture." Journal of Ethnic And Cultural Diversity in Social Work 16, no. 3-4 (July 2007): 65–82. http://dx.doi.org/10.1300/j051v16n03_05.

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48

Berek, Peter. "The Jew as Renaissance Man." Renaissance Quarterly 51, no. 1 (1998): 128–62. http://dx.doi.org/10.2307/2901665.

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AbstractThe Jew available to be known in England in the 1590s is a Marrano - a covert figure whose identity is self-created, hard to discover, foreign, associated with novel or controversial enterprises like foreign trade or money-lending, and anxiety-producing. By and large, non-theatrical representations of Jewishness reveal less ambivalence than does Marlowe's Barabas. In the plays of Marlowe and then of Shakespeare, the Jew becomes a figure which enables the playwright to express and at the same time to condemn the impulse in both culture and theatre to treat selfhood and social role as a matter of choice. By becoming theatrical, the anxiety about identity and innovation implicit in the Marrano state gains explicitness and becomes available to the culture at large. Marlowe and Shakespeare play a central role in creating - not imitating - the frightening yet comic Jewish figure which haunts Western culture. But the immediate impact of their achievement is felt in the theatre, and is barely visible in non-theatrical discourse about Jews in the decades after their plays.

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49

Klotsche, J., I. Foeldvari, O. Kasapcopur, A. Adrovic, K. Torok, V. Stanevicha, J. Anton, et al. "SAT0500 HOW THE ADULT CRISS WORKS IN PEDIATRIC jSSc PATIENTS - RESULTS FROM THE JUVENILE SCLERODERMA INCEPTION COHORT." Annals of the Rheumatic Diseases 79, Suppl 1 (June 2020): 1206.2–1206. http://dx.doi.org/10.1136/annrheumdis-2020-eular.2298.

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Background:The Composite Response Index in Systemic Sclerosis (CRISS) was developed by Dinesh Khanna as a response measure in patients with adult systemic sclerosis. CRISS aims to capture the complexity of systemic sclerosis and to provide a sensitive measure for change in disease activity. The CRISS score is based on a two-step approach. First, significant disease worsening or new-onset organ damage is defined as non-responsiveness. In patients who did not fulfill the criteria of part one, a probability of improvement is calculated for each patient based the Rodnan Skin Score (mRSS), percent predicted forced vital capacity (FVC%), patient and physician global assessments (PGA), and the Health Assessment Questionnaire Disability Index (HAQ-DI). A probability of 0.6 or higher indicates improvement.Objectives:The objective of this study was to validate the CRISS in a prospectively followed cohort of patients with juvenile systemic sclerosis (jSSc).Methods:Data from the prospective international inception cohort for jSSc was used to validate the CRISS. Patients with an available 12-months follow-up were included in the analyses. Clinically improvement was defined by the anchor question about improvement (much better or little better versus almost the same, little worse or much worse) in patients overall health due to scleroderma since the last visit provided by the treating physician.Results:Forty seven jSSc patients were included in the analysis. 74.2% had diffuse subtype. The physician rated the disease as improved in 34 patients (72.3%) since the last visit. No patient had a renal crisis or new onset of left ventricular failure during the 12-months follow-up. Three patients (3.4%) each had a new onset or worsening of lung fibrosis and new onset of pulmonary arterial hypertension. In total, 6 patients resulted in a rating of not improved based on the CRISS in part I. The mRSSS, FVC%, CHAQ and PGA significantly improved during the 12-months follow-up in patients who were rated as improved. The predicted probability based on the CRISS algorithm resulted in an area under curve of 0.77 predicting the anchor question of improvement. In summary, 33 (70.0%) patients were correctly classified by the adult CRISS score resulting in an overall area under curve of 0.7.Conclusion:The CRISS score was evaluated in a pediatric jSSc cohort for the first time. It showed a good performance. However, it seems that the formula of part II of the CRISS score needs a calibration to pediatric jSSc patients.Disclosure of Interests:Jens Klotsche: None declared, Ivan Foeldvari Consultant of: Novartis, Ozgur Kasapcopur: None declared, Amra Adrovic: None declared, Kathryn Torok: None declared, Valda Stanevicha: None declared, Jordi Anton Grant/research support from: grants from Pfizer, abbvie, Novartis, Sobi. Gebro, Roche, Novimmune, Sanofi, Lilly, Amgen, Grant/research support from: Pfizer, abbvie, Novartis, Sobi. Gebro, Roche, Novimmune, Sanofi, Lilly, Amgen, Consultant of: Novartis, Sobi, Pfizer, abbvie, Consultant of: Novartis, Sobi, Pfizer, abbvie, Speakers bureau: abbvie, Pfizer, Roche, Novartis, Sobi, Gebro, Speakers bureau: abbvie, Pfizer, Roche, Novartis, Sobi, Gebro, edoardo marrani: None declared, Maria T. Terreri: None declared, Flávio R. Sztajnbok: None declared, Cristina Battagliotti: None declared, Lillemor Berntson Consultant of: paid by Abbvie as a consultant, Speakers bureau: paid by Abbvie for giving speaches about JIA, Despina Eleftheriou: None declared, Gerd Horneff Grant/research support from: AbbVie, Chugai, Merck Sharp & Dohme, Novartis, Pfizer, Roche, Speakers bureau: AbbVie, Bayer, Chugai, Merck Sharp & Dohme, Novartis, Pfizer, Roche, Farzana Nuruzzaman: None declared, Nicola Helmus: None declared

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50

Kaynar, Gad. "A Jew in the Dark: The Aesthetics of Absence—Monodrama as Evocation and Formation of ‘Genetic’ Collective Memory." Theatre Research International 25, no. 1 (2000): 53–63. http://dx.doi.org/10.1017/s030788330001395x.

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This is the story of a Jew from Israel, who dreams that he is a Marrano priest in Spain, who dreams that he is a Jew in Israel.… And as the reader stands between these mirrors.… and looks at the faces doubly reflected all around, there is certainly no need to tell him whose face he is seeing.

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