The objective of this study was to investigate the effects of soil moisture deficits on the growth of root system and its effect on soil moisture utilization in sugarcane to identify relationship of root growth with drought tolerance of sugarcane varieties. An experiment with eight sugarcane varieties under rain-fed and irrigated conditions in a split-plot design was conducted from 2002 to 2007 at the Sugarcane Research Institute, Uda Walawe, Sri Lanka (6°21 0 N, 80°48 0 E). Root length densities (RLD) and soil moisture contents at different depths of the 1 m soil profile were measured. The variety SL 88 116 showed the highest RLD values of 1.49 in top (0-30 cm), 0.33 in middle (30-60 cm) and 0.65 cm cm -3 in entire (0-100 cm) layers of soil profile, and SL 83 06 showed the highest RLD of 0.14 cm cm -3 in the bottom (60-100 cm) layer of soil profile under rain-fed conditions. RLD of all varieties except SL 88 116 under irrigation were significantly (P \ 0.05) greater (15-63%) than under rain-fed conditions. The rain-fed cane yield showed a significant (P \ 0.05) positive correlation with RLD in the middle soil layer. Varieties with higher root length densities in the 30-60 cm soil layer survive better during significant water deficit periods in the top soil layer (0-30 cm), and such varieties produce high sugarcane yields in the rain-fed environments of Sri Lanka.
The objective of this paper is to analyse the fascinating ties between German transcendental philosophy of the 19 th century and the Upanishadic and Buddhist thought, and the myriad ways in which these ties bear upon later European philosophy. My paper argues that Arthur Schopenhauer's World as Will and Idea-which heavily draws upon the Upanishads and Buddhism-is the point of provenance of what I describe as a "Genealogy of Thought" in western philosophy. Therefore in this paper I trace the influence of Schopenhauer-and in turn that of the Upanishads and Buddhismin the work of Friedrich Nietzsche, Sigmund Freud and Jacques Derrida. These three thinkers are closely associated with the poststructuralist project. It is my contention that the antecedents of post structuralism can be discerned in the Upanishads and Buddhism. Many fundamental tenets of poststructuralist thought such as the deconstruction of binary opposites, the Heideggerian critique of presence and self, and non-linearity resonate certain key positions held by classical Indian philosophers. I further go on to argue that the genealogy of thought that I am tracing is at odds with what could be broadly described as "traditional western metaphysics"; that the influence of the Upanishads and Buddhism afforded the thinkers that I am discussing a critical reflection on western thought. For this reason postcolonial theorists such as Gayathri Spivak and Homi K. Bhabha freely avail themselves of poststructuralist theory. This is because poststructuralist theory, as I argue in this paper, has its roots in the colonial encounter itself.
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