A sense of place: Sikh identity in Great Britain and Hong Kong
Although evidence points to Sikhs being present on the day that Hong Kong became a British territory, Sikhs in Hong Kong remain a relatively unexamined group. Based on data gathered as part of a wider study of processes of religious transmission among young British Sikhs and on fieldwork carried out among the Sikh community in Hong Kong, this article follows Dusenbery's (2008) studies of Sikhs around the world to focus on a) how Sikhs understand their place in their social world and b) how they respond to being a minority in every country in which they are resident. Examining the literature on Hong Kong Sikhs in relation to their status and position within wider Hong Kong society, I compare the contexts, issues and challenges faced by Sikhs in Hong Kong with those in Great Britain. The article demonstrates that although many Sikhs have links to the Punjab, local context and local imaginings impact on religious identity and citizenship.
Islam in Hong Kong: Muslims and everyday life in China's world city
concepts of “time scale” and the “invention of culture.” Besides the ethnicity of crossborder immigrants and the impact of political movements at that time, the concept of ecological concerns in both Bayandun and Shinekhen Baruun Sum is another key point in Swancutt’s work. The practice of mysterious divination and the performance of shamanistic rituals in pan-Mongolian societies are always tightly connected with the specific ecological environment surrounding them. What kind of modern ecological changes have taken place and how they reshape the Buryats’ cosmology and their shamanic practices merit greater emphasis. Nonetheless, this outstanding work of Swancutt is more than a luxurious banquet of ethnography; it is also a tiny but fantastic laboratory of anthropology. Through her microscopic observations, distinctive narratives, such as the story of Yaruu’s group in Bayandun, as well as genuine concern for humanity, we recognize that the unveiled shamanic practices in panMongolian societies are not as mysterious as we had previously thought. Rather, we are amazed at how close they are to our real lives.
Sôbre a meiose de Dysdercus mendesi bloete (1937) - Hemiptera, pyrrhocoridæ
1  - The spermatogonia of Dysdercus mendesi Bloete have 16 chromosomes : 7 pairs of autosomes and 2 sex-chromosomes. 2  - After the last spermatogonia! division, the chromatin of the autosomes diffuses and the nucleoplasm assumes an uniform granulai- aspect ; each sex-chromosome is involved by a vesicle and stands well colored. 3  - While the chromatin of the autosomes starts to condense again, to form the long threads (that finnally are seen in a paired condition) the cycle of the sex-chromosomes is as follows : a)  yet contained in the vesicles, they grow in size and become long rods ;        b)  the vesicles disappear, the sex-chromosomes move inside the nucleoplasm and come to be disposed longitudinally, close together.        c)  they touch each other, become fissured, and a tetradlike chromatic element is formed, which contracts itself, remaining always well colored. 4  - The hetero-pycnosis of the sex-chromosomes is observed through the whole grow phase of the spermatocyte I. 5  - The separation of the sex-chromosome tetrad, originating two independent sex-chromosomes, is observed in the early grow phase of the spermatocyte as well as during any other period of this phase. The latest separation is observed during the diffuse stage of the nucleus. 6  - When the autosomes are in diakinesis, the sex-chromosomes assume the aspect of chromosomes in pachytene. 7  - In metaphase I the autosomic tetrads are in a more condensed and colored condition than the sex-chromosomes. The sex-chromosomes move to the center of the autosome-forming circle, but there is no contact between them. 8  - In anaphase I it is observed 2 interzonal connections between each autosomic dyad ; some exceptions are observed. Only one interzonal connection is observed between the separating sex-chromosomes. Moving to the poles the sex-chromosomes also approximate one to the other. 9  - In telophase I the sex-chromosome touch each other, and fuse side-by-side, forming only one chromatic element. The line of fusion is well visible through the subsequent stages of meiosis. 10  - In metaphase II the autosomes are disposed at the equator. The sex-chromosome, dyad is also disposed at the equator, as well as at any other position. 11  - In anaphase II the separation of the auto.somes is normal, and it is seen only one interzonal connection between its halves. The sex-chromosome dyad do not separate and moves to one pole, always in precession. 12  - There are two classes of spermatids : a) with 7 autosomes ; b) with 7 autosomes plus the sex-chromosome dyad. 13  - During the first phases of the spermatogeneses the 7-autosomc containing nucleus presents a reticulated aspect ; the sex-chromosome-dyad containing nucleus shows this chromatic element well colored inside the reticulated nucleoplasm. 14  - The male of Dysdercus mendesi Bloete has 7 AA + XX chromosomes. NOTE - A discussion on the movements of the sex-chromosome and its cycle. as well as on some aspects of the pairing of the autosomes, is being prepared. It will be published in the near future. The female of Dysdercus mendesi Bloete has 2n = 14A+4X.