Mataco al capone biography
Sex prediction using ridge density and thickness among the Hausa ethnic group of Kano state, Nigeria
Australian Journal of Forensic Sciences ISSN: 0045-0618 (Print) 1834-562X (Online) Journal homepage: http://www.tandfonline.com/loi/tajf20 Sex prediction using ridge density and thickness among the Hausa ethnic group of Kano state, Nigeria L. H. Adamu, S. A. Ojo, B. Danborno, S. S. Adebisi & M. G. Taura To cite this article: L. H. Adamu, S. A. Ojo, B. Danborno, S. S. Adebisi & M. G. Taura (2016): Sex prediction using ridge density and thickness among the Hausa ethnic group of Kano state, Nigeria, Australian Journal of Forensic Sciences, DOI: 10.1080/00450618.2016.1264477 To link to this article: http://dx.doi.org/10.1080/00450618.2016.1264477 Published online: 28 Dec 2016. Submit your article to this journal Article views: 20 View related articles View Crossmark data Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=tajf20 Download by: [197.211.63.118] Date: 10 February 2017, At: 07:50 AustrAliAn JournAl of forensic sciences, 2016 http://dx.doi.org/10.1080/00450618.2016.1264477 Sex prediction using ridge density and thickness among the Hausa ethnic group of Kano state, Nigeria L. H. Adamua, S. A. Ojoc, B. Danbornob, S. S. Adebisib and M. G. Tauraa a Department of Anatomy, faculty of Basic Medical sciences, Bayero university, Kano, nigeria; bDepartment of Human Anatomy, faculty of Medicine, Ahmadu Bello university, Zaria, nigeria; cDepartment of Veterinary Anatomy, faculty of Veterinary Medicine, Ahmadu Bello university, Zaria, nigeria ABSTRACT ARTICLE HISTORY The aim of the study was to determine sexual dimorphism and to predict sex using thumbprint ridge density and thickness among the Hausa ethnic group of Nigeria. A total of 283 subjects comprising 147 males and 136 females participated in the study. The density was determined from the count of ridges found diagonally within Mother’s Day 1919 was dedicated to the mothers whose sons fought for freedom. President Wilson decreed that flags be flown at all government buildings (wasn’t this done normally back then?) and requested that people fly the flag at their homes “as a public expression of our love and reverence for the mothers of the country.” The carnation was the flower of the day, the New York Times said–“white carnations for a mother dead, and pink ones for those who are still the center of the home.” New York Times, May 11, 1919 President Wilson called on America’s soldiers to write to their mothers. The order made its way down the line in messages from Secretary of War Newton Baker and up-and-coming Acting Secretary of the Navy Franklin Roosevelt. National Archives (Identifier 6283187) If penning a few sentences to Mom was just too hard, maybe because you were busy saying good-bye to your little French mother,* Norman Rockwell, Life magazine, March 13, 1919 or because you didn’t know how to read and write,** you could just copy off of this handy-dandy flyer. I wonder how many mothers scratched their heads and asked, “Who’s Timmy?” Red Cross et al., 1919 I was going to suggest that we celebrate the mothers of 1919 with this song, but luckily I listened to the words first. It starts out as you’d expect: the singer misses Mammy down south, is feeling blue, kisses her picture every night, etc. Then comes this spoken verse: When I was bad and started crying The song ends with the singer saying that she’s been too busy to write, and that There’s only just one thing keeping me What??? A little research confirmed that, in its original version, ̶ 2018 is over! I should have anticipated that this would happen eventually, leaving me with a blog title and tag line that make me look like I can’t do simple arithmetic. (UPDATE 9/8/2020: At the time I wrote this, this blog was called My Year in 1918 and the tag line was “A journey to the world of 100 years ago.”) When I started this project last January, though, the end of the year seemed so far off that it wasn’t worth thinking about. To the extent that I envisioned 2019 rolling around, I imagined myself luxuriating in all the reading I’d missed out on—diving into the new books that have been waiting on my bookshelf and reading frivolous lifestyle articles, which 1918 was woefully short of. Maybe taking a quiz to find out what Hogwarts house I belong in or what Jane Austen character I resemble.* What actually happened: I got stuck, like someone in a science fiction story who invents a time machine that breaks down as the dinosaurs are descending. I couldn’t bring myself to read any of those new books, not even the biography of food safety pioneer Harvey Wiley, one of my favorite 1918 people. (That’s it at the top of the pile.) I did look at the New York Times headlines on my iPad on New Year’s Day, but they freaked me out. “What is all this news?” I asked myself. “And what does it have to do with me?” So I retreated to the January 1, 1919 news and My Antonia. It looks like it will take a while. Maybe I’ll read The Waste Land and work my way gradually back to the present. In the meantime, from my cozy perch in 1918, here are the December bests and worsts. Best quiz contestants: The winners of the “Are You a Stagnuck?” quiz: fellow blogger Deborah Kalb of Books Q&A with Deborah Kalb** and Barbara Dinerman. For their prizes, Deborah has chosen a copy of The Melting of Molly and Barbara has chosen My Antonia. Congratulations to both of these loyal readers! You are not Stagnucks at all. The answers will be posted belo Peter J. Bräunlein In: Anne Koch & Katharina Wilkens (eds.): The Bloomsbury Handbook of The Cultural and Cognitive Aesthetics of Religion, 2020, 273-282 In this essay, the aesthetics of spirits are unfolded as effects of communication, sensory activities, bodily mediation, and imagination. Evolutionary and cognitive approaches to religion explain why the conception of bodiless agents such as ghosts and spirits are widespread, why animism is basic to religion, why the human sensorium perceives spiritual beings, and why spirits are “good to think.” Such explanations are helpful for understanding the aesthetics of spirits in a very general sense. However, to explore aesthetic complexities within the multifaceted spiritscapes around the globe, anthropological approaches to studying the body, the senses, and emotion are more productive. This will be demonstrated by three ethnographic case studies that illustrate three different modes of spirit “aesthesis”: through bodily affects such as the ‘knot-in-stomach’ sensation (among the Bidayuh, Borneo), through performative events such as rituals of possession (in Zanzibar), and through the singing of a spirit-medium or through direct, physical encounters with the undead (among the Alangan-Mangyan, Philippines). The case studies also illustrate the diverse ways that spirits are ontologically conceptualized and sensed: as being visible through the medium’s possessed body, being invisible but real through somatic affects, or even being physically present in encounters with the living dead. View PDFchevron_right
Remember how you laid me across your lap?
Mammy, ain’t no use denying
You sure swung a wicked strap.
From being with you all down there.
If you’re anxious to see your honey-lamb, Mammy,
Send me up my fare.The Social Life of Spirits - Ruy Blanes, Diana Spirito Santo (Eds.)