ABSTRACT. We aimed to determine the effect of relocation of whole-plant corn silage (WPCS) with different fermentation profiles on ingestive behavior of lambs. Twenty-four male Santa Inês lambs, were used in a completely randomized block design based on initial body weight (17.5 ± 1.8 kg) for the following treatments: CS: WPCS (not inoculated and not relocated); R-12h: WPCS relocated for 12h; IR-12h: WPCS inoculated with Lactobacillus plantarum and relocated for 12h; and R-24h: WPCS not inoculated and relocated for 24h. Ingestive behavior was observed as continuous (feeding, ruminating, and idling) and specific (urination, defecation, and water and salt access frequency) activities for 48h (3h intervals for a total of eight periods in 24h). The behavioral activities were affected only by periods (p = 0.0001). Feeding peaks was high at 8:00-11:00am (54.2%) and 5:00-8:00pm (54.9%) in compare to ruminating and idling at the same period. Rumination time was intense at night, at 63.7% (2:00-5:00am) and 69.7% (5:00-8:00am). Idling time (49.7%) was long after silage supply. The specific activities were intense during the morning periods. Supply of WPCS relocated up to 24h did not alter the ingestive behavior.

Resumo Neste artigo, apresentamos o material etnográfico e nossas interpretações acerca dos significados que as pessoas em situação de privação de liberdade no Distrito Federal davam a suas experiências cotidianas, com especial foco nas situações, relatos e percepções desses atores sociais relacionados àquilo que classificamos como processos estruturais de exclusão discursiva no âmbito desse contexto. A partir de nossos dados de campo, sustentamos que estes processos são uma dimensão central do puxar pena, não apenas configurando uma forma em si de desconsideração, como também a própria condição necessária para a manutenção de um quadro estrutural de violência e violações a direitos no cárcere. Além disso, os processos de exclusão discursiva são fundamentais para a compreensão do modo como a experiência de desconsideração era interpretada e elaborada pelos/as interlocutores/as. Os dados apresentados são o resultado de uma pesquisa de campo, realizada entre os anos 2014 e 2018, com mulheres e homens que cumpriam pena no Distrito Federal.

Abstract In this paper, we present our ethnographic material and interpretations concerning the meanings that men and women imprisoned in the Federal District, Brazil attributed to their everyday experiences, with a special focus on the situations, statements and perceptions of these social actors related to that which we classify as structural processes of discursive exclusion. Drawing from our field data, we argue that these processes are a central dimension of pulling time, which not only configure a form of disrespect, but also the condition needed to sustain a structural scenario of violence and violation of rights in these prisons. In addition, the processes of discursive exclusion are essential to understand how the experiences of disrespect were interpreted and addressed by the interlocutors. The data presented are the result of ethnographic research carried out between 2014 and 2018 with men and women imprisoned the Federal District, Brazil.

Resumo Os indicadores de violência no entorno dos transportes públicos têm alcançado níveis alarmantes na maioria dos estados brasileiros, afetando inclusive sua mobilidade. Este artigo objetiva, utilizando a lógica nebulosa, identificar o nível de vulnerabilidade e de resiliência do transporte público em 21 regiões administrativas da cidade do Rio de Janeiro, em face das ocorrências criminais. Foram utilizadas variáveis relacionadas a população, emprego, oportunidades intervenientes, tempo, ocorrências criminais no entorno dos transportes públicos e cobertura policial de cada região avaliada. Os resultados permitem concluir que as cinco áreas mais vulneráveis são: Campo Grande, Méier, Barra da Tijuca, Rio Comprido e Irajá e as áreas mais resilientes são: Lagoa, Copacabana, Botafogo, Vila Isabel e Tijuca. A contribuição deste trabalho pode ser verificada pela proposta de analisar o nível de vulnerabilidade e de resiliência a partir de dados de segurança pública, com destaque para uma relação de dependência espacial das regiões.

Abstract Indicators of violence involving public transportation have reached alarming levels in most Brazilian states, hampering mobility. This article aims to identify the level of vulnerability and resilience of public transportation in 21 administrative regions of the city of Rio de Janeiro, in light of criminal occurrences. Variables related to population, employment, intervening opportunities, travel time, criminal occurrences associated with public transportation and police coverage of each evaluated region were used. The results indicated that the five most vulnerable regions are Campo Grande, Méier, Barra da Tijuca, Rio Comprido and Irajá, and the most resilient are Lagoa, Copacabana, Botafogo, Vila Isabel and Tijuca. The contribution of this work is the proposal to analyze the level of vulnerability and resilience based on public security data, with emphasis on the spatial dependence relation among the regions.

ABSTRACT In this study, we aimed to determine the effects of cutting height (25 or 40 cm above ground) and bacterial inoculation (a combined inoculant of Lactobacillus plantarum and Propionibacterium acidipropionici) on the chemical and microbial compositions, fermentative profile, and aerobic stability of whole-plant corn silage and nitrogen balance, intake, and apparent nutrient digestibility by sheep. To evaluate silage characteristics and sheep metabolism, we performed analyses based on a completely randomized block design with a 2×2 factorial arrangement (two cutting heights, with or without bacterial inoculant). We evaluated the chemical and microbial compositions, pH, fermentation end-products, and aerobic stability of silage. To examine nutrient digestibility of silage, we used 24 male sheep over a 21-day period. We found that the aerobic stability did not differ among the silages. Sheep fed silages produced from corn harvested at 40 cm had increased intakes of crude protein, non-fiber carbohydrate, and total digestible nutrients, whereas the non-fiber carbohydrate intake of inoculated corn silages was found to be higher than that of uninoculated silage. Furthermore, the amounts of nitrogen retained by sheep fed silage produced from corn harvested at 40 cm were higher than those of sheep fed silage produced from corn harvested at 25 cm. Collectively, our findings indicate that, despite the observed effects, a difference of 15 cm in cutting height results in relatively small changes in the chemical composition of corn silage and a limited effect on the nutrient intake and nitrogen balance of animals fed this silage. Moreover, although bacterial inoculation promotes an efficient fermentation, it has no marked effects on the aerobic stability of silage.

Resumo Este artigo trata das visões de mundo e práticas das parteiras tradicionais que moram em Santana (AP, Brasil). Tendo como base pesquisa de campo de caráter etnográfico e entrevistas semiestruturadas, apresentamos o entendimento dessas mulheres acerca do seu ofício, destacando a centralidade desempenhada pelas noções nativas de dom e de divino nesse universo. Também apresentamos e interpretamos a dimensão simbólica das relações estabelecidas entre essas mulheres, as parturientes e a entidade nomeada por elas como Deus. Neste contexto, observamos que as obrigações relacionadas aos endividamentos não compulsórios no dar-receber-retribuir, apontado na maioria dos estudos sobre parteiras, não se restringem à relação entre família da parturiente e parteira. Na concepção local, as relações relevantes de obrigação concatenadas ao dom para o ofício se estabelecem entre humanos e Deus. Grosso modo, a contradádiva é efetivada no atendimento às gestantes, mas como uma espécie de obrigação diante de Deus. Assim, o atendimento às mulheres que procuram as parteiras é entendido como o meio adequado de saldar a dívida adquirida com o ser divino.

Abstract This article studies the world conceptions and practices of traditional midwives who live and work in Santana (Amapá, Brazil). Based on an ethnographic fieldwork including semi-structured interviews, we present how these women perceive their craft, highlighting the centrality of the category dom and the notion of divine in this universe. We also discuss the symbolic dimension of the relationships established between the midwives, the pregnant women and the entity known by them as God. In this regard, the obligations associated to the non-compulsory debts in the giving, receiving and returning cycle, pointed out by most studies on traditional midwives, are not restricted to the relation between the patient’s family and the midwife. According to the local conception, the most relevant relations of obligation associated to the dom for their craft are those established between humans and God. The counter-gift is accomplished through patient care, but as a sort of obligation towards God. Assisting the women who seek midwives is, thus, understood as the adequate means to settle the debt with this divine entity.

Resumo Este artigo trata das visões de mundo e práticas das parteiras tradicionais que moram em Santana (AP, Brasil). Tendo como base pesquisa de campo de caráter etnográfico e entrevistas semiestruturadas, apresentamos o entendimento dessas mulheres acerca do seu ofício, destacando a centralidade desempenhada pelas noções nativas de dom e de divino nesse universo. Também apresentamos e interpretamos a dimensão simbólica das relações estabelecidas entre essas mulheres, as parturientes e a entidade nomeada por elas como Deus. Neste contexto, observamos que as obrigações relacionadas aos endividamentos não compulsórios no dar-receber-retribuir, apontado na maioria dos estudos sobre parteiras, não se restringem à relação entre família da parturiente e parteira. Na concepção local, as relações relevantes de obrigação concatenadas ao dom para o ofício se estabelecem entre humanos e Deus. Grosso modo, a contradádiva é efetivada no atendimento às gestantes, mas como uma espécie de obrigação diante de Deus. Assim, o atendimento às mulheres que procuram as parteiras é entendido como o meio adequado de saldar a dívida adquirida com o ser divino.

Abstract This article studies the world conceptions and practices of traditional midwives who live and work in Santana (Amapá, Brazil). Based on an ethnographic fieldwork including semi-structured interviews, we present how these women perceive their craft, highlighting the centrality of the category dom and the notion of divine in this universe. We also discuss the symbolic dimension of the relationships established between the midwives, the pregnant women and the entity known by them as God. In this regard, the obligations associated to the non-compulsory debts in the giving, receiving and returning cycle, pointed out by most studies on traditional midwives, are not restricted to the relation between the patient’s family and the midwife. According to the local conception, the most relevant relations of obligation associated to the dom for their craft are those established between humans and God. The counter-gift is accomplished through patient care, but as a sort of obligation towards God. Assisting the women who seek midwives is, thus, understood as the adequate means to settle the debt with this divine entity.

Resumo Este artigo trata das parteiras tradicionais que vivem e atuam em Santana, segundo maior município amapaense. Apresentam-se e problematizam-se as concepções de mundo das parteiras, destacando que as obrigações relacionadas aos endividamentos não compulsórios no dar-receber-retribuir não se restringem à relação entre família da parturiente e a parteira. Na concepção local, as relações relevantes de obrigação concatenadas ao dom para o ofício se estabelecem entre humanos e Deus. Grosso modo, a contradádiva é efetivada no atendimento às gestantes, mas como uma espécie de obrigação diante de Deus. Logo, o atendimento às mulheres que procuram as parteiras é entendido como o meio adequado de saldar a dívida adquirida com o ser divino.

Abstract This article studies the traditional midwives living and working in Santana, the second largest city of Amapá state, Brazil. We present and discuss the midwives’ worldviews, highlighting how the obligations associated with non-compulsory debts in the cycles of giving, receiving and returning are not limited to the relationship between the patient’s family and the midwife. According to local conceptions, the most important relations of obligation associated with the dom for the craft are those established between humans and God. The counter-gift is accomplished through patient care, but as a form of obligation towards God. Assisting the women who seek out the help of the midwives is thus understood as the adequate means of settling the debt with the divine entity.

The narratives of the inhabitants of two Brazilian favelas on certain practices by the agents of law and order reveal the experience of a moral insult. They allow us to advance in our reflections on how certain categories commonly used by favela-dwellers open up access to a web of meanings which reveals world-views central to understanding of what is in play when they talk about the police. Through analysis of local categories and the contexts in which they arise we are able to glimpse why certain episodes and behaviours are signified as acts of disrespect, an insult to the dignity of a certain «type of person» who lives in these areas.

Las narrativas de los vecinos de dos favelas brasileras sobre ciertas prácticas de agentes de seguridad pública, revelan la experiencia de un insulto moral. Ellas nos permiten avanzar en la reflexión sobre cómo ciertas categorías comúnmente empleadas por los habitantes de las favelas permiten acceder a la trama de significados, que revelan visiones de mundo, centrales para la comprensión de lo que está en juego cuando ellos se refieren a la policía. Tomar las categorías locales y los contextos en los cuales ellas surgen como objeto de análisis, nos permite vislumbrar por qué determinados episodios y comportamientos son significados como gestos de desconsideración, una ofensa a la dignidad de determinado «tipo de persona» que vive en esta región.

Why did a community-policing unit enjoy initial positive reception among the residents of two favelas in the city of Rio de Janeiro? Based on an ethnographic study conducted from 2000 - 2007 I suggest that to respond to this question it is necessary to observe the meaning that the residents attribute to the presence and action of this police squad, and above all to the importance that certain local categories involving conceptions of rights and justice assume when they speak about the police. In this light, it is important to pay attention to the notion of dignity constructed and shared locally and the category respect, which they used repeatedly.