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Wheat yellow rust resistance gene Yr17 was originated from the wheat-Aegilops ventricosa introgression, and still effective on the adult plant in Southern China. The previous studies located the gene Yr17 on the translocation of 2NS-2AS using the molecular and cytological markers. In the present study, we screened new PCR-based markers to map the gene Yr17 region from the investigation of a segregating 120 F2 population. All markers including four EST-PCR markers, a SCAR (sequence characterized amplified region) and a PLUG (PCR based landmark unique gene) marker specific to Yr17 gene were mapped on the chromosome 2AS, and located on the chromosomal deletion bin 2AS5-0.8–1.00 region. Based on the wheat-rice collinearity, we found that the sequences of the Yr17 gene linked markers were comparatively matched at rice chromosome 4 and chromosome 7. However, the identified closely linked genomic sequence of Yr17 gene is most likely collinear with genomic region of rice chromosome 4. The newly produced PCR based markers closely linked to Yr17 gene will be useful for the marker-assisted selection in wheat breeding for rust resistance.

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, H.M. , Li , L.Z. , Wei , X.Y. , Li , S.S. , Lei , T.D. , Hu , H.Z. , Wang , H.G. , Zhang , X.S. 2005 . Development, chromosome location and genetic mapping of EST-SSR markers in wheat . Chinese Sci. Bull. 50 : 2328 – 2336

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LaRota, M., Sorrells, M.E. 2004. Comparative DNA sequence analysis of mapped wheat ESTs reveals the complexity of genome relationships between wheat and rice. Funct. Integr. Genomics 4 :34–46. Sorrells M

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. , Varshney , R.K. , Dorado , G. , Graner , A. , Hernández , P. 2008 . Transferability and polymorphism of barley EST-SSR markers used for phylogenetic analysis in Hordeum chilense . BMC Plant Biol. 8 ( 1 ): 97 – 10

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La personalité du lama zanskari Sangye Phuntsog, qui fut le maître de tibétain d'Alexandre Csoma de Kőrös entre juin 1823 et juin 1830, nous est assez mal connue. Certain auteurs ont cru pouvoir supposer, et même parfois affirmer, que s'il n'avait pas suivi son élève au Sud de la grande chaîne himalayenne en octobre 1824, comme celui-ci l'y avait expressément invité, c'était pour aller s'expliquer à Lhassa sur sa collaboration avec un Européen que les autorités tibétaines auraient jugé suspect ou dangereux. La présente étude vise à démonstrer que cette hypothèse est sans fondement et qu'un tel voyage au Tibet en plein hiver était tout simplement impossible.

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. Szabó 1988 = M. Szabó : Les Celtes en Pannonie. Études d’Histoire et Archéologie 3. Paris 1988. Szabó 1992 = M. Szabó : Les Celtes de l’Est. Le second âge du Fer dans la cuvette des Karpates. Paris 1992

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Abstract  

En 1999, Ahmadou Kourouma a reu le prix Inter pour sa satire, son chef d'œuvre satirique et caustique des dictatures africaines, En attendant le vote des btes sauvages. C'est avec la męmeverve, le mme chatoiement de langue empreint d'aphorismes, d'adages, de proverbes spectaculairement traduits en franais, de petit ngreet de geste de conteur rompu que le romancier Ivoirien nous livre avec Allah n'est pas oblig, l'histoire hallucinante et abracadabrantesque d'un massacre dont les enfants sont les hros,les tristes hros la gchette facile ; ces enfants-guerriers des guerres civiles et tribales en Afrique dans la lutte sans merci que se livrent les seigneurs de guerre. Ds les premires lignes de ce texte pineux et dissonant, le lecteur se sent comme pris en chargeet s'abandonne la lecture du roman comme celle d'un classique. C'est une satire de la guerre, une satire qui saute pieds joints et raconte les scnes effroyables de torture, de viol et de massacre, la folie des chefs de guerre et la dmence des enfants soldats, travers le regard de marbre d'un enfant-soldat. Les journaux ont tout dit puisqu'il s'agit d'un sujet d'actualit : la guerre qui a sviau Liberia et qui n'est pas encore compltement teinte en Sierra Leone. Si tout ceci reste un ensemble de faits indniables, quelle est la part de fiction dans cette œuvre o les scnesde carnage, de cannibalisme et de viol se succdent un train d'enfer ? La part de fiction n'est que la manire de prsenterdes faits dj connus de tout le monde. Ce qu'il nous plairait de montrer dans cet article, c'est l'adaptation spectaculaire de l'actualiten œuvre d'art et le souci d'un crivain de montrer la bonne voie aux politiques gars dans les sentiers hontsdes richesses et privilges.

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A tanulmány a Dragma írásaira támaszkodva igyekszik bemutatni a hagyományosan németes műveltségűként számon tartott professzor és a francia kultúra kapcsolatát, megjelölve a XX. század első évtizedeinek azon francia orientáltságú intézményeit és szellemi műhelyeit, amelyek döntő hatással voltak kutatói érdeklődésére és emberi habitusára (Eötvös Collegium, Parthenon), feltérképezve a francia literatúra több évszázadára kiterjedő jártasságát, kísérletet téve alapvetően latinos-klasszikus irodalmi ízlésének vázolására, végül utalva az élete meghatározó eseményeit kísérő Stendhal-élményre.

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The introduction of new feasts was regularly accompanied by a kind of rearrangement of the liturgical material. In the beginning Transfiguratio Domini was not obligatory feast, but was introduced gradually in more and more churches from the 10th century on. During the greater part of its history it had no special Proper for the mass, but different chants were drawn from the masses of traditional feasts, like Christmas, Epiphany, the Easter season and even the Holy Trinity. In the sources that include at all a mass for Transfiguratio we see different sets of Proper chants, borrowed from different feasts. The status of the feast changed when pope Callixtus III extended the feast to the Universal Church in memory of the victory gained by the Hungarians over the Turks. After that a new Proper was compiled, which, however, was slowly adopted by the different dioceses. It is questionable whether new melodies were also composed or the texts were sung to existing melodies instead. In Hungary the feast understandably gained special importance and apparently there was a need for Proper melodies. Since, however, there were no ordered melodies (or they were not at hand), every scriptor had to compose or find their own version. The paper demonstrates a great variety of solutions through the different melodies set to the Alleluia text Candor est lucis.

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Abstract  

The now-famous equation, “knowledge is power” (“scientia potestas est”), was coined by Francis Bacon in 1597. Since then it has been rephrased in a wide variety of contexts from Thomas Hobbes to Michel Foucault. In recent years, this elusive topos has in fact proved essential to the poststructuralist critique of the humanist subject. Acknowledging the impossibility of doing justice, in this essay, to the complexities of Bacon’s and the poststructuralists’ respective articulations of knowledge and power, I will focus primarily on a selection of significant aphorisms that encapsulate Bacon’s main ideas on science and the state. In the second half of the essay I also assess Michel Foucault’s immensely influential “knowledge/power” (“pouvoir/savoir”) binomial. Both Bacon’s and Foucault’s ideas will be filtered through Pierre Bourdieu’s restatement of hierarchically organized structures of knowledge and power. In the last few pages I bring into my discussion Foucault’s later writings on ethics and disciplinarity – the so-called “final Foucault” or “1980s Foucault” – which allow the self both a greater degree of freedom and larger room for maneuver in organizing its resistance to the coercion of dominant powers. Whereas Foucault moves from his earlier suspicion of public forms of learning and their attending institutions (e.g., existing hierarchies, discursive conventions) to an instrumental appropriation by the self of that learning for the purposes of self-cultivation, both Bacon and Bourdieu seem to agree that power and knowledge are most clearly seen in the creation and self-reproduction of a professional class of experts in science and communication whose main interest is to keep control over official institutions of learning.

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