can, we plant trees.” The campus is a showpiece for what can be done especially to utilize waste or sewer water, as the visit by experts from the local university might demonstrate. However, there is an added significance in this particular context. The campus becomes a sort of symbol for a community
Ecowomanism as Spiritualized Ecological Praxis
. 6. Wangari Maathai and the Kenyan Army: Tree-Planting as Spiritualized Ecowomanist Praxis There is a segment in the documentary film, Taking Root: The Vision of Wangari Maathai , called “Soldiers Planting Trees,” that depicts Wangari Maathai’s outreach to the Kenyan military. Wangari Maathai
Ecowomanism focuses on the relationships between humans and nature through a spiritualized lens. Three core principles of ecowomanism are Livingkind (all living things are of a type), Aliveness (life pervades all creation, visible and invisible), and Luminosity (all living things are filled with light and spirit). Ecowomanism makes a unique, spiritually infused, ecological activist praxis possible. Three notable exemplars of this praxis are Sister Chan Khong (who established Sweet Potato Farm in France as part of her mindfulness-based peace activism), Kiran Bedi (who elevated the dignity of prisoners through her beautification of Tihar Jail/Ashram in India), and Wangari Maathai (who conscientized members of the Kenyan military by helping them to see the value of protecting the natural environment and planting trees as part of the Green Belt Movement).
DAVID WOOL and ROBERT BOGEN
The aphid Slavum wertheimae HRL (Homoptera; Pemphigidae, Fordinae) is monoecious on its host tree, Pistacia atlantica (Anacardiaceae). S. wertheimae induces large, conspicuous, coral-shaped “cauliflower” galls and is very abundant on some trees, while rare or absent on others nearby. It is the only species among Israeli Fordinae which does not alternate between host plants. We investigated the changes in gall size, and in clone size of their aphid inhabitants, from 1994 to 1996, in order to understand the causes of differential herbivory. Gall abundance on male and female trees was similar, but galls on male trees were larger and contained twice as many aphids as those on female trees, suggesting sex-dependent resource allocation in the host plant. Trees heavily galled in 1994 were recolonized in 1995 and 1996, while other trees nearby remained uncolonized. Similarly, within galled trees, shoots on branches carrying old galls were more likely to be freshly galled than shoots on previously ungalled branches. Alate sexuparae were trapped on ungalled P. atlantica trees in smaller numbers than on galled trees (none were trapped on non-host trees). Differential herbivory in S. wertheimae may be explained in part by the behavior of the alates, which may not wander far from their natal trees. Budburst (but not leaf abscission) times were correlated with gall abundance on the same trees.
Briese, Christoph (Randers)
[German version] The CP is an ornament of Assyrian origin imitating a palm leaf, which is used in Phoenician art, either in the form of a simple leaf, or with bunches of fruit (dates or grapes) and with stems both as a symbol of individual - sacred - plants, trees and bushes and on floral friezes
Pleket, H.W. and Stroud, R.S.
ἐφύτευσεν σὺν τοῖς ἔξω δένδροις τὰ ἑ̣αυτοῦ· πολλοῖς ἔτεσιν εὐτυχῶς Apparatus criticus Undated by ed. pr., who assumes that the dedicator planted trees in gratitude to the deity 5-6. For πολλοῖς ἔτεσιν cf. G. Klaf-
Chaniotis, A., Pleket, H.W., Stroud, R.S. and Strubbe, J.H.M.
benefactor, who provided the temple with a cistern and plants/trees 9. τῶι ἱερόν = τὸ ἱερόν, ed.pr. 11. φύτοις: Ν. had a small garden laid out in the courtyard of the temple, ed.pr., who refers to R.S.Bagnall’s study on temple-gardens summarized in SEG 44 1482
Chaniotis, A., Corsten, T., Stroud, R.S. and Tybout, R.A.
pedestal in front of which three dedicatory inscriptions were discovered. One of the inscriptions, dated by the author to the 4th cent. B.C., mentions ‘that a certain sacred official, named Διονύσιος, honored an unidentified citizen with a decree and a crown for having planted trees in the sanctuary of
scene in which an old farmer was seen planting trees and upon questioning responded that he was planting for the coming generation, just as his forefathers had planted for him: serit arbores quae alteri saeculo prosint.... <sero> dis immortalibus qui zne non accipere modo haec a maioribus voluerunt sed
Translator Lenn J. Schramm and Diana File
reinvention in the early twentieth century as a holiday for planting trees and the local version of the international Arbor Day, followed by its entrenchment during the Mandate period. Then I will distinguish two stages in its history: first the national phase, from the early Mandate until the 1960s, and then