The following acanthocolpid species are reported from New Caledonia. Acaenodera nautili sp. n. from Conger cinereus Rüppel differs from other Acaenodera species in details of the body-spination, the sucker-ratio and the bipartite seminal vesicle; Stephanostomum murielae sp. n. from Carangoides hedlandensis (Whitley) differs from most species of Stephanostomum in the average of 36 circum-oral spines, the circum-oral spine rows with a ventral hiatus and the anterior extent of the vitellarium being >10% of the hindbody length from ventral sucker. The species is distinguished from the three other species with these characters in a detailed review. The other species reported are: Stephanostomum aaravi Bray et Cribb, 2003 from Lethrinus miniatus and L. rubrioperculatus; Stephanostomum ditrematis (Yamaguti, 1939) from Gnathanodon speciosus; Stephanostomum japonocasum Durio et Manter, 1969 from Cephalopholis urodeta, Epinephelus areolatus, E. chlorostigma, E. maculatus, E. retouti, Lethrinus miniatus and Variola louti; Stephanostomum uku Yamaguti, 1970 and Pleorchis uku Yamaguti, 1970 from Aprion virescens.
Text offers variety of anthropological perspectives which can be used to gain insight into the culture of motorcycling and motorcyclers (particular sport touring bikes). Asking if motorcycling can be explained as a sport, art or ritual, the complexity of motorcycling phenomena is being shown. Motorcycling as a preferred leisure activity is here regarded through the body experience (embodied capital), risk taking experience (edgework), naturalness seeking (civilization escape), traveling (the road) and finally through bike´s qualities such as flexibility, mobility and spontaneity. The historical context of motorcycling beginnings is briefly described (antihero, rebel without reason). Such a theorizing about motorcycling serves us for proving that sport touring biking is not subculture in common meaning but rather a praxeology- performance based on shared embodied experiencing.
The paper focuses on which role is given to elided sentence participants in coreference chains, i.e. whether (and to which degree) the participants that are present only implicitly in the surface layer are involved in relations of textual and grammatical coreference. Generally, the paper introduces the methods how it is possible to examine the interplays of different language phenomena in corpus data of the Prague Dependency Tree-bank containing multilayer annotation.
The extreme gravity of the funeral ceremonies in the Czech Republic is due to the diffusion of the biblical models in all the sections of the population. A definitive shift between the traditional european way of celebrating death of a relative and the Christian tradition seems to have occured at the end of the nineteenth century. If it is true that the majority of Czech funerals end with the cremation of the body (a process originally refused by the Catholic Church), it is also true that the funeral ceremony at the present day fully accomplishes the principle of severity provided by the Bible. Today most of the Czech funeral ceremonies consist mainly in listening to pieces of music recommended by the management of crematories. A less controlled (and probably more natural) expression of mouming seems to be almost extinct in the culture of the Czech majority.
The subjecí of this study ís the issue of the relationship of children from Romany (as well as Czech, Slovák and other) families to the Czech Republic. This issue was investigated as part of a wider study in 1998, during the period of the first large-scale migration of
Romanies out of the Czech Republic. The investigation was carried out by means of an anonymous questionnaire given to pupils in the 8th class at elemeníary schools in 46 towns in Bohemia, Moravia and Silesia. The subjects of the enquiry were therefore children aged' 13 or 14, that is children who are theoretically capable not only of expressing the ethnic identity of their parents but also of expressing the nátuře of their relationship to the Czech Republic. The investigation received 5921 replies from children of different ethnic origins. Of these only 33 (0.56 %) explicitly declared themselves to be of Romany origin. Other
respondents indirectly acknowledged their Romany roots even though they officially declared their parents to be Czech, Slovák, Hungarian, Polish, Ukrainian etc. or in some cases omitted to put down any parental nationality. Totalling the replies that gave an
indication of Romany ethnic origin gave a figuře of only 76 (1.28 % of the total sample). The relationship of the sample group of 13 - 14 year old Romany (as well as Czech, Slovák and other nationality) elementary school pupils to the Czech Republic was investigated on the basis of an expression of agreement or disagreement from the respondents (the option of „don ’t know“ was also added) to three statements: (1) „Ilike Czech film and theatre“; (2) „I would like to learn about the cultures of ethnic groups living in the Czech Republic (3) „It is good to be a Citizen of the Czech Republic “.
Based on an analysis of their replies it is possible to statě: (1) The group of Romany children who professed their Romany roots, consequently a group comingfrom a family background hardest hit by the transformation of society, exhibited in their opinions and
attitudes a relatively high level ofpositive agreement with the first statement. (2) From 40 the standpoint of cultural self-isolation in the sample group, Romany children came out as the most dosed with the greatest proportion that doesn 7 want to learn about the
culture of ethnic groups living in the Czech Republic. It is obviously important to
emphasise that representatives of the majority (pupils from Czech families) were not much more forthcoming, with more than 40 % expressing no interest in learning about the cultures of other ethnic groups with whom they live in the Czech Republic. (3) The group of pupils with Romany roots, which professed a pride in being a Citiz and en of the Czech Republic, was for the most part composed ofthose who had declared their parents to be of Czech nationality, and therefore seemed to identijy nationality with citizenship. From the information gained can be derived the necessity of forming a relationship between all groups and the statě of which they are a part, whether they arrived recently or are indigenous. An atmosphere of openness and approachability between the individual cultural models is very important in this. All minorities should maintain their identity and roots. Generally a shared respectfor the values of the statě results in a unified country and
creates a positive relationship to the country in which, regardless oforigin, they all live.