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Dear community,
This week I used Pichia pastors cells in microscopy. I have seen that the cells tend to form big cell aggregates of >3 cells. I also measured these cells using flow cytometry and want to compare both datasets according to the cell size of single cells. Using flow cytometry, I don't see if I have a single cell or multi-cell stage of the measured particles.
Therefore, I want to ask if someone can give me advice on getting a single-cell stage of Pichia cells. Would be the addition of a detergent possible, enhancing aggregation?
Used conditions were TRIS buffer at a pH of 8.
Thank you very much in advance.
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Marco Eigenfeld You may go for the multiple washings using acidic buffer. The following read may be of some help.
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During the lent of 2020 the COVID-19 pandemic hit the UK and a national lockdown was announced. This turned churches into overnight studios for broadcasting their live services and Zoom meetings and turning pastors into TV Host and producers.
According to Cressman (2001:46), the pandemic has impacted how societies function and relate to each other, and this is the reason why I am conducting this research on 3 Pentecostal churches in Slough, United Kingdom to discover how the pandemic affected the church, the community and its doctrinal theology. It is important for this research to be conducted as it highlights not just the theological aspect of an individual or community but opens up to discovering how individuals react to be isolated behaviour and how the church overcomes different situations it is facing through its community.
The gathering of believers according to Adebola (2020:224) is first read in the Acts of the Apostle (2:1-5) where they gathered in the temple to pray and before that to discuss the replacement of Judas Iscariot.
Scholars agree that the above event being described as the first Christian gathering. I agree with Adebola the community from the beginning has been centred around the church and not just from a theological factor but also a social factor. This exciting research will explore the activities taken by Pentecostal churches in Slough during the COVID-19 pandemic, and the differences they had to adjust to as an organisation to achieve the set goals by adhering to new religious rules.
This research will also show how the church and the community were affected from a theological manner, I will research the change in the delivery of service and methodology, the discouragement to not taking the vaccine and its effects on the church and its members. This research will look at the virtual church and the importance it has played in the existence of individual churches. Through interviews with members, we will investigate how members adapted to prayer meetings, bible study groups which were previously done collectively.
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Wow this is really helpful Thank you for sharing this. Bless you
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My PhD research examines the influence of pastoral leadership on community development. From a constructivist perspective, and having read scholarships to that effect, I intend to employ ethnography plus case study. Thus, the design includes observation, interviews and questionnaire.
Any thought on this methodology/method will be much appreciated.
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Am a Ph.D. student undertaking research on the impact of climate variability on livelihood choices among the pastoral and agro-pastoral communities in Northern, Kenya.
Am looking for experts to guide me on what specific questions to ask for HH questionnaires.
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Thanks, Ilan for the article
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Do you research or review manuscripts pertinent to east African pastoral systems. If so, please consider submitting your contributions to the second issue East African Journal of Pastoralism (EAJP) published by Jigjiga University (JJU). The call for second issue EAJP contributions can be found attached with this message for all interested parties. The EAJP editorial team and JJU would like to thank you in advance for your positive consideration and contribution towards this worthwhile scholarly engagement call.
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I suppose the procedure is cited in the journal (editorial page).
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I am having challenges in determining the best sample size as well as sampling procedure in my researching sermonic discourses of a Charismatic preacher. The sermonic data is constituted from a universe of sermons preached in 22 years (1994-2016) at a monthly 'ritual event' by the Pastor. .This translates, therefore, to 14 sermons a year multiplied by 22 years . So the total universe of sample is made up of 262 sermons. My greatest worry is:
a.) how do I statistically determine the number of extracts to be drawn for the analysis?
b)each of the sermon transcript averages about 25 pages
Using Krejcie and Morgan’ (1970) table of random sampling numbers has been fraught with problems of imprecision due to peculiarity of the data set.
Any implementable suggestions would be appreciated. Thanking you for your time and assistance.
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1. Consider the whole transcribed 30 pages as the population universe.
2. Determine what you are looking for in the data for a purposive sampling.
3. Use the pages/paragraphs/sentences as your samples.
Best wishes
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I really need to read the article
Pastoral [pastorale] (Fr It. pastorale; Ger. Hirtenstück, Hirtenspiel, Schäferspiel etc.) • Geoffrey Chew • and Owen Jander • https://doi.org/10.1093/gmo/9781561592630.article.40091 https://www.oxfordmusiconline.com/grovemusic/view/10.1093/gmo/9781561592630.001.0001/omo-9781561592630-e-0000040091
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Kindly wait to response it
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Can we use the Latency to the first contact test and Flight distance test that are mentioned in the AWIN protocol to access the H-A relationship in pastoral/transhumance livestock
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Thank you Maurice for your generous words.
At the risk of being vilified and submerged by criticism I would say that "animal welfare", as it is interpreted by the modern husbandry production systems of developed countries, cannot be adopted in a pastoral nomadic set up. In such environment "animal welfare" is secondary to human survival and all husbandry practices are focused to achieve this.
In a pastoral nomadic set up there are many commonly used husbandry methods in weaning, milking management, restraint, marking, veterinary treatments, that can be classified as animal cruelty using our "western" style "animal welfare" definition. However such "cruelty" is not gratuitous but dictated by the need to survive an uncompromising and harsh environment.
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The communication system, form and channel we, an Ethiopian, using is adopted from Western communication culture. We are seeing NGOs operating in pastoralists communicating with the immediate community through modern channel. Hence, the observations suggests that any development works are not effectively saturated in the target community.
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The focus on spiritual health and care is definitely paramount, i.e. to respond pastorally to unmet human needs. This requires a sensitivity for values and community by virtual and physical means of communication, i.e. all available channels can be used.
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  • In my life I have so many questions rotating in the mind. Some of them are getting answers. Some others are without any valid answers. Always I ask my self some interesting extra-ordinary questions. This questions may be the key to the existence of life. I am not sure the purpose of living on Earth. I don't know whether the Earth by itself created on purpose. We have our own purpose. For that particular purpose we are rushing fast to accomplish it within a given time that is our age. Age is one of the limiting factor that stops humans from continuity. As an animal production expert I have so many ideas filling my mind. Some of them are research topics, but there are so many problems limiting my progress. In Ethiopia, there are nutshell of solutions, particularly in pastoral and ago-pastoral areas of Ethiopia.
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  • There are different sources of energy. Energy is neither created nor destroyed it will transform from one state to the other. One of the source of energy is chemical energy. Our body is a chemical machine. Due to our sophisticated brain we are not electronics but assume as we are biological machine. The other source of energy is mechanical energy. In this case our body to move from one place to another it needs something that makes it to move that is mechanical energy. Our nerve system on the other hand function with the help of hormonal (chemical) and electrical signal. So I think you are saying this energy.
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I need to construct a N-evaporator setup for drying small volume of samples (0,5 ml and less) however need details about tubings used in the system. It is a basic system connecting a N-tank with pastor pipettes at the end (pipettes are connected to inlets on a board with flexible tubing and pipettes are attached to the board with clipses) * Connection between N-tank and inlets---copper or stainless steel tubing? And what diameter is best for gentle stream? * Which flexible tubing is best to fit pastor pipettes?(PTFE,silicone..etc?) * I work on the analyses of organic compounds in various environmental& geological samples
Thanks for answers in advance
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Best do a quick image search in Google, looking for "laboratory nitrogen evaporator". You will get plenty of ideas.
If you have the money, consider buying a dedicated system. We have een using Labconco products for years, and they have quite interesting products.
Good luck with your work.
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Quantitative survey on AMR and its risk factors in pastoral setup.
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AMR - antimicrobial resistance
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Hi, I have seen in a book that tribes and populations that live in poor land that can only support livestock have a tendency to have a honor based society with high level of agression, but do not have any academic reference for that, and also that tribes that share ressources ie water to farm have conflict deescalation mechanisms, is there any comparison out there between the types of tribes produced by conditions where farming is the majority vs when pastoralism is the majority?
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This ResearchGate member - Mark Moritz - may be able to help. It looks from this paper that he has looked into this topic:
Moritz, M. (2008). A critical examination of honor cultures and herding societies in Africa. African Studies Review, 51(2), 99-117.
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In recent years, sustainable development
has been under focus in written studies on the country's development
more than before. However, a specific and defined framework of the
methods and models for sustainability assessment has not been proposed,
especially for rural and nomadic areas. Therefore, a new attitude
must be made towards the concept of sustainability assessment in rural
and nomadic areas (pastoral units) and its indicesmust be rated. Changing
the paradigm from traditional (classic) to modern (substitute) has
changed planning, management and methodology. These changes are
perceivable by using themethods capable of assessment, measurement,
interpretation and explanation. Therefore, discussing sustainable development
without considering proper assessment, measurement, interpretation
and explanation methods is worthless.So far there has been no study on sustainability assessment for
rangeland pastoral units and there is no information on whether rangeland
pastoral units are socially, economically and environmentally sustainable
or not. Development decisions should be based on human and
physical resources at hand, internal, and external conditions of the area
and residents' needs. Therefore, understanding the status quo and the
society's current place from a sustainability standpoint by using proper
assessmentmodels is crucial because reaching economic, social, and environmental
sustainable development requires a clear understanding of
existing resources and opportunities for utilizing them.
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Sustainability starts from the own resources with that are counted and the ability to preserve them based on local knowledge and not as external measures, so the social factor is always fundamental for the achievement of the goals that arise and must be based on the uses and customs of the inhabitants, later on with them the sustainability strategies are developed, so that they can be appropriated. Otherwise they will always be dependent on external cooperation
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On ethics and religion. Thanks in Advance.
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Pastors are humans and as men of God the flesh is always at war with the spirit.
Matthew 26:41 ; Watch and pray, that ye enter not into temptation; the spirit is indeed willing but flesh is weak.
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We have been tracking the mobility of pastoralist sheep, cattle and camel herds in Sudan, using 'archival' GPS tagging devices (see web link).
We had some problems with the devices we have used, and are looking to upgrade. We are seeking a device with: a long battery life (more than 3 months);  that is robust and can withstand Sahelian conditions; is relatively discrete and can be attached to a leather collar or harness; and is reliable, tried and tested!  
Please let me know what your experience has been, and what you might recommend? 
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Am also interested in tracking cattle movement in west Pokot in Kenya to try and provide a solution to cattle rustling problem in the area.
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It's always interested me that Freud's map of the mind reflects the Greek polis' ideas on civilised, rational thinking, self control and virtue being exclusive to cities (Superego/ego), and passions, especially dark passions, being in a separate place-the natural world governed by Pan-a deity for lust and drunkeness. Once outside of the city, before the invention of the pastoral, the world was a place without rules and self-control was at a minimum.
These paradigms of control, virture, civilised behaviour could be seen in the earliest urban centres where the natural world expressed the bestial and unruly.
Freud often employed Greek myths to symbolise mind-traits, such as Narcissism, sometimes incorrectly, but was it the basis of his understanding of human personality?
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Some articles addressing these topics:
Freud, Vergil, and Aeneas: an unnoticed classical influence on Freud. American Journal of Psychoanalysis. 1987 Fall;47(3):279-81. J. Glenn
Fabio Stok, Sigmund Freud's Experience with the Classics, on Academia.edu at http://www.academia.edu/7733777/Sigmund_Freuds_Experience_with_the_Classics
A manuscript on Freud's literary culture by Graham Frankland at https://pdfs.semanticscholar.org/5c18/9b54d35c346d95809c359058c98a7fc73a18.pdf
The issue is also addressed in the book Reading Freud's Reading edited by Sander L. Gilman, Jutta Birmele, Valerie D. Greenberg, Jay Geller NYU Press 1993
Also a New York Times article on The Literary Freud at http://www.nytimes.com/2003/07/13/magazine/the-literary-freud.html
Freud and the Greeks: A study of the influence of classical Greek mythology and philosophy upon the development of Freudian thought Garfield Tourney, Journal of the History of the Behavioral Sciences, Jan 1965 DOI: 10.1002/1520-6696(196501)1:1<67::AID-JHBS2300010109>3.0.CO;2-N
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I have been searching for articles addressing health related issues about mobile pastoral populations or groups, but have only found a very small number. I have also used the words nomades and herding populations without any better outcome.
Is there anyone who know about litterature within this field or who can give me advices about better searching procedures ?
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Thank you. The Chernobyl article is interesting, don't know why I have missd it. There is maybe a misunderstanding regarding the Sámi population and the Sámi reindeer herding population, since the latter is a small subgroup, the mobile pastoralists. Therefore, most litterature about the Sámis do not address the mobile-pastoralist-spesific health risks. For example, exposure after the Chernobyl Accident due to high intake of reindeer meet was a threat to members of rendeer herding households. In addition, when doing research including reindeer herders we face some methodological challenges related to the combination of mobility and marginalization which seemes interesting in relation to the quality of the collected data.
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In Lakshadweep Islands in Arabian Sea, there are around 350-400 dugwells in 1 sq.km. There are burial grounds very close to these wells. People are mostly dependent on these wells for there day to day domestic purposes including drinking, as there is no alternate water sources in these tiny Islands. Hence I would like to know any systematic study has been done by anybody indicating the effect of graveyards on groundwater quality and also its impact on the human health. 
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Thank you Dr. Moulla for your response and valuable information.
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Are they concentrated in specific areas or widespread ? What is their main use? Bactrian camels are a livestock species uniquely able to provide milk and fiber under exceptionally harsh environmental conditions.
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yes Dr Kshash you are right. In early 2014 Dr Bellezza told me that there are rock arts of wild bactrian camels and of domestic bactrian camels in Tibet. Domestic Bactrians camels seems to have been present up to the early historic period 650–1000 AD. 
My interest is on the utilisation of Bactrian camels in today time. Apparently this is not happening......yet !  
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Working on a current project, I was wondering if there were a large difference between the effect of (meteorological) droughts in mountain and plain regions. I am particularly interested here in possible negative effects on local farming and pastoralist production systems. 
Any help on this point will be highly appreciated. 
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I have found in my own research in Tanzania that often mountain ecosystems can help people cope with drought easier because of the different microclimates around the mountains.  For example, while there may not be pasture in the lower dryland areas during drought, the higher elevations may still provide some pasture for livestock.
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There are two approaches in the governance of extensive mobile pastoral systems (EMPS). On the one hand, EMPS lack investment and are poorly integrated in food systems. As a result they remain often marginal systems. A better integration of EMPS in policies and government land management decision could partly solve this. On the other hand, some EMPS have been doing pretty well without any State intervention for thousands of years. Having more State intervening in the governance of these systems could actually do more harm than good (taxes, more control etc). Hence my question: considering the growing demand for livestock products (i.e. the “Livestock Revolution”), would a governance model with more State intervention be desirable for EMPS to thrive? I understand that these issues are site specific. Nevertheless, I am interested in reading experiences from various places from the pastoralism research community. Thanks for your answers. Henri Rueff
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Henri
This has been an excellent discussion with very helpful contributions.  I've looked forward each day to a new and valuable perspective from a new posting.  Thank you for initiating the topic.
I agree with you that both the arguments above are valid and find them quite harmonious with each other - not mutually exclusive. Yes, agreed, well quantified research information is needed.
Sincerely, Tony
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I'm looking for research articles about the relationship between pastoralism and a sense of place, especially in the Middle East and East Africa.
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There are numerous studies that deal with the settlement of "semi-nomadic" communities (for example, american Indians, Philippine Negrito peoples), but none but the Navajo in the USA are pastoralists. 
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The transhumant pastoralist all over the globe are making their livings on raising of livestock. But, it is found that their number is declining in recent days due to changing living conditions, impact of modernization as well as the changing environmental conditions. I particularly refer to the transhumant Brokpas of West Kameng and Tawang districts of Arunachal Pradesh, India. The number of these people is in declining trend in recent decades and thereby the number of livestock especially the yak population is also declining. The improved living conditions and the likelihood of living the lifestyle of neighbouring people has influenced them to change this arduous occupation...There may be number of factors responsible for their declining population which needs to be discussed at large. Hence, anyone who is working on such transhumant pastoralists may ponder upon..... 
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Yes, their number is declining and perhaps that lifestyle will disappear in a short while. The world is in a process of grand homogenisation in terms of lifestyle, in terms of dress, food, even the very thought process.  
Of course, these are all part of a change; but whether all such changes are for good or bad, whether fitting in the context of limited natural resources, whether fitting for the larger good of humankind and other life forms, I think these are all matters one need to think about. 
I think life, the biosphere, humankind, and the species at large, all cannot be just left to the mercy of so called market driven changes, while the market that is driving the change itself is forcefully guided and manipulated and is not free (although many of us want to believe it as free). I think the so called well-read (educated and thinking) ones need to really ponder about these issues.
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I am looking for academic papers on the redactional, socio-historical, cultural, literary, theological and pastoral questions regarding the narrative of the Healing of the Leper.
I need to find sources as soon as possible to make amendments to my Masters thesis as my supervisor has requested i find additional theory on the above.
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I suggest calling it cleansing rather than healing. Secondary literature is very rich, for articles see esp. BIBIL page (Lausanne).
My article with new insights is to be found on this site:
A context:
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In a certain landlocked region people exposed to a protracted food insecurity that leads an unprecedented child mortality and acute malnutrition. The underlying context is low production, droughts. few non farm income opportunities, reduced grazing land for pastoral livelihood.
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Depends on the people. The landlocked region people (LRPs) and their failure to thrive did not generate, apparently, sufficient effective coping strategies within a given period. They appeared to choose a poor coping strategy. But what would have been a better plan, beyond effective land management? What they do now will be instructive. Unfortunately mass migration, though effective for some groups, cause such cultural trauma (i.e., fear that overrides the calming impact of "being home" physically, emotionally, and spiritually). So, I would say that copying strategies that are sustainable, minimize cultural assault and other consequences migration-related trauma would be good coping strateges for informing resiliency of people. 
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I am looking for fieldwork conducted in northern Kenya, which describes typical patterns of herd management in concordance with seasonal variations in rainfall and the spatial distribution of relevant features such as wells, dry season grazing areas etc. Moreover I would like to know if there are significant differences between regions (for example between Turkana County and Marsabit County). Any suggestions?
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Regarding Turkana District you can ask me! I was Divisional Veterinary Officer from 81 to 89.